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Ostendas Populo Ceremonias et Ritum colendi. 

Exod. xviii. 20. Vulg. 



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<^^ %:..-A.^ . ' - 1.^ 



*<v> 






PREFACE. 

1 HE following Edition being printed from one of 
those which had received the duthor's last corrections, 
it is thought unnecessary to repeat here the former part 
of his Preface relating chiefly to the alterations which 
he had made in his former Editions, as they followed 
each other. The latter j^ art f containing a studied de- 
fence of his opinions on an important subject, is injus- 
tice to the Author here preserved in his own words, 
as follows : 

And this T take to be the proper place to explain 
myself in relation to one passage particularly, which I 
know has been thought to need the greatest amend- 
ment, though 1 have let it stand without making any. 
And indeed an Explanation of it is so much the more 
needful, as it is not only judged to be indefensible in 
itself, but also to be inconsistent with what I have said 
in another part of the book. The passage 1 mean, is 
concerning the Absolution in the daily Morning and 
Evening Service, which I have asserted to be '' an 
*• actual Conveyance of Pardon, at the very instant of 
'' pronouncing it, to all that come within the terms 
'* proposed.* And again, '^ that it is more than De- 
^* CL\RATivE, that it is truly Effective, insuring 
'' and conveying to the proper subjects thereof the very 
'' Absolution or Remission itself. t'' This has been 
thought by some, from whose judgment I should be 
very unwilling to differ or recede, not only to carry the 
point higher than can be maintained ; but also to be 
irreconcileable with my own notions of Absolution, 
as I have described them upon the office for the Vi- 
sitation of the Sick, where they are thought to be more 
consistent with Scripture and Antiquity. I have there 
endeavoured to shew that " there is no standing au- 
^^ thority in the Ministers of the Gospel to pardon and 
^' forgive Sins immediately and directly in relation to 

* Page 115. t Page 120. 

A 



ii THE PREFACE. 

^^ GoDj and as to which the censure of the Church 
" had been in no wise concerned.*'^ And again, "tliat 
^' no Absolution pronounced by the Church can cleanse 
^' or do away our inward Guilt, or remit the eternal 
*^ Penalties of Sin, which are declared to be due to 
^^ it by the sentence of God : any farther than by 
" the Prayers which are appointed to accompany it, 
*^ and by the use of those Ordinances to which it 
^* restores us, it may be a means, in the end, of ob- 
^' taining our pardon from God himself, and For- 
*^ giveness of Sin as it relates to him.f'^ These pas- 
sages, I acknowledge, as they are separated from their 
contexts, and opposed to one another, seem a little in- 
consistent and confusedly expressed : but if each of 
them are read in their proper places, and with that 
distinction of ideas which I had framed to myself when 
I writ them, I humbly presume they may be easily re- 
conciled, and both of them asserted with equal truth. 
I desire it may be remembered that in the latter 
place I am speaking of a judicial and unconditional 
Absolution, pronounced by the Minister of an In- 
dictative Form, as of certain advantage to the person 
that receives it. By this I have supposed the Church 
never intends to cleanse or do away our inward Guilt, 
but only to exercise an external authority, founded 
upon the power of the keys ; which, though it may 
be absolute, as to the inflicting and remitting the 
censures of the Church, I could not understand per- 
emtorily to determine the state of the Sinner in 
relation to God. And thus far I have the happiness 
to have the concurrence of good judges on my side ; 
so that it is only in what 1 assert on the Daily Abso- 
lution, that I have the misfortune not to be accounted 
so clear. But, with humble submission, I can see 
nothing there inconsistent with what I have said on 
the other. The Absolution I am speaking of is con- 
ditional, pronounced by the Priest in a Declarative 
Form, and limited to such as truly repevt^ and uiifeign- 
edly believe God^s holy Gospel, This indeed 1 have 
* Page 451. t Page 452. 



THE PREFACE. ai 

asserted to be effective, and that it insures and conveys, 
to the proper subjects thereof, the very Absolution or 
Remission itself : but then I desire it may be remem- 
bered that I attribute the effect of it not to a judicial, 
but to a ministerial act in the person who pronounces 
it : but to such an act however as it is founded upon the 
general tenor of the Gospel, which supposes, if 1 mis- 
take not, that God always accompanies the Minstra- 
tions of the Priest, if there be no impediment on the 
part of the People. And therefore when the Priest, in 
the Name of God, so solemnly declares to a Congrega- 
tion that has been humbly confessing their Sins, and 
importuning the Remission of them, that God does ac- 
tually pardon all that truly repent and unfeignedly be^ 
lieve ; why may not such of them as do repent and be- 
lieve, humbly presume that their Pardon is sealed as 
well as made known by such a declaration ? 

I am sure this notion gives no encouragement either 
of Presumption to the Penitent, or of Arrogance to the 
Priest : I have supposed that, to receive any benefit 
from the form, the person must come within the terms 
required : and such a one, though the form should have 
no effect, is allowed notwithstanding to be pardoned and 
absolved. And the Priest I have asserted to act only 
ministerially, as the instrument of Providence ; that he 
can neither withhold, or apply, the Absolution as he 
pleases, nor so much as know upon whom or upon how- 
many it shall take effect ; but that he only pronounces 
what God commands, whilst God himself ratifies the 
declaration, and seals the pardon that he proclaims. 

It is true indeed,, it does not appear by the ancient 
Liturgies, that the Primitive Christains had any such 
Absolution to be pronounced, as this is, to the Congre- 
gation in general. But yet, if they had Absolutions 
upon any occasion, and those Absolutions were sup- 
posed to procure a Reconcilement with God ; (neither 
of which, I presume, will be thought to want a proof;) 
I see no reason why they may not be usefully admitted 
(as they are with us) into the Daily and Ordinary Ser- 
vice of the Church. For allowing that the persons they 



iv THE PREFACE. 

were formerly used to, were such as had incurred Eccle- 
siastical Censure; yet it is confessed that the forms pro- 
nounced on those occasions immediately respected the 
Conscience of the Sinner.and not the outward Regimen 
of the Church; that they were instrumental to procure 
the Forgiveness of God, whilst the Ecclesiastical Bond 
was declared to he released by an additional ceremony 
of the Imposition ofHands.^ If then Absolutions, even 
in the earliest ages, were thought to be instrumental to 
procure God's Forgiveness to such Sins as had deserved 
Ecclesiastical Bonds ; why may they not be allowed as 
instrumental and proper to procure his Forgiveness to 
Sins of daily Incursion, though they may not be gross 
enough, or at least enough public, to come within the 
cognizance of Ecclesiastical Censures ? If it be urg;ed , 
that the ancient Absolutions were never Declarative, but 
either Intercessional, like the prayer that follows the 
Absolution in the office appointed for the Visitation of 
the Sick, or Optative, like the form in our Offi.ce of 
Communion ; I think it may be answered that the Ef- 
fect of the Absolution does not at all depend upon the 
Form of it, since the Promises of God are either way 
applied, and it must be the Sinner's embracing them 
with Kepentance and Faith, that must make the Ap- 
plication of them eflectual to himself. 

I liope this explanation will justify my notions upon 
the Daily Absolution, as well as reconcile them with 
what I have said upon the other. I shall add nothing 
more in defence of them, than that they seem fully to 
be countenanced by the form itself, (as I have shewed 
at large upon the place,) and particularly by the inhi- 
bition of Deacons from pronouncing it| : which to me 
is an argument that our Church designed it for an Ef- 
fect which it was beyond the commission of a Deacon 
to convey. Not that I would draw an argument from 
the opinion of our Church, where that opinion seems 
repugnant to Scripture or Antiquity: but where it does 

* See Dr. Marshall's Peniiential Discipline, pag-e 93, &c. See also the forms 
of Absolution in his Appendix, Numb. 4, 5, 6, 7, 

t See Page 120, Sec. 



THE PREFACE. V 

not appear to be inconsistent with either^ I think her 
decision should be allowed a due weight. Wherever 1 
have found or suspected her to differ from one or the 
other, the Reader will observe I have not covered or 
disguised it ; but on the contrary perhaps have been too 
hasty ami forward, and too unguarded in my remarks. 
But Truth was what I aimed at through my whole 
undertaking; which therefore 1 was resolved at any ha- 
zard to assert jiist as it appeared to me. It is not at all 
indeed unlikely that in so many points as the nature of 
this work has led me to consider, some things may ap- 
pear as Truths to me, which others, who have better 
opportunities of inquiring into them, may find to be 
otherwise : and therefore 1 can only profess that I have 
not advanced any thing but what I have believed to be 
true ; and tliat if 1 am any where in an error^ I shall be 
always open to conviction, let the person that attempts 
it be Adversary or Friend ; since if Truth can be at- 
tained to by any means at last, I shall not value from 
whom or from whence it proceeds : though I cannot 
but say, the satisfaction will be the greater if it appear 
on the side which our Church has espoused, notwith- 
standing the discovery may possibly demand some lie- 
tractions on my own part, which in such case I shall 
always be ready to make, and think it a happiness to 
find myself mistaken. 

In the mean while, I request that where I am al- 
lowed to be right, I may not meet with less favour, be- 
cause 1 have shewed myself fallible ; and particularly 
I would importune my Reverend Bretheren of the Cler- 
gy, (upon wdiose countenance the success of this work 
must depend,) that if the Rubrics especially have been 
any where cleared, and with proper arguments enforc- 
ed, they would join their assistance to make my endea- 
vours of some service to the Chuuch. for it will be but 
of very little use to have illustrated the rule, unless they 
also concur to make the practice more uniform. And 
indeed I would hope that a small importunity would be 
sufficient to prevail with them, when they see what dis- 
grace their compliances have brought both upon the 



vi THE PREFACE. 

Liturgy and themselves ; since not only tlie Occasional 
Offices are now in several places prostituted to the ca- 
price of the people^ to be used where, and when, and 
in what manner they please ; but even the Daily and 
Ordinary Service is more than the Clergy themselves 
know how to perform in any Church but their own, 
before they have been informed of the particular cus- 
tom of the place. 

But I would not presume to dictate to those from 
whom it would much better become me to learn : and 
therefore I shall only observe farther with regard to the 
Citations I have had occasion to make, that 1 have but 
very seldom set down any of them at large, because I 
was willing to avoid all unnecessary means of swelling 
the book. Besides, I considered, that though I should 
cite them ever so distinctly, yet those who understand 
not the Language they were written in, must take my 
word for the meaning of them at last : and those who 
are capable of reading the Originals, I supposed, would 
turn to the books themselves for any thing they should 
doubt of, how careful soever I should have been in 
transcribing them ; so that I thought it sufficient to be 
exact in my references, as to the Tome, and Page, and 
marginal letter, and then to insert a general Table of 
the Ecclesiastical Writers, which should once for all 
shew the Editions that I have used.* The reason of my 
adding a column of the Times when the Writers 
flourished, was, that my less learned Reader might ga- 
ther from thence the Antiquity of several Rites and 
Ceremonies I had occasion to treat of, by consulting 
when those Authors lived, who are produced in defence 
of them. 



* If I have any where made use of a different Edition, I have taken cai'c 
to specify it in the citation itself. 



AN 



ALPHABETICAL INDEX 



ECCLESIASTICAL WRITERS 

CITED IN THE FOLLOWING BOOK ; 

With the Times when they flourished^ and the Edi- 
tions made use of. 



Ecclesiastical Writers. Flourished 


Anno Dom. 


Alcuin 


780 


Ambrose 


374 


Arnobius 


303 


Athanasius 


326 


Athenagoras 


177 


Augustin 


396 


Basil the Great 


370 


Bernard 


1115 


Cannons called Apostolical, ) 




most oi them composed \ 


300 


before ) 




Cedrenus 


1056 


Chrysostom 


398 


Clemens of Alexandria 


192 


Clemens of Rome 


65 


Cod6x Theodosianus 


438 


Constitutions called Aposto- ) 


450 


lical, about > 


Cyprian 


248 


Cyril of Jerusalem 


350 


Dionysius of Alexandria 


254 


Dionysius, falsely called the ) 
Areopagite \ 


362 


Durandus Mimatensis 


1286 


Durantus 




Epiphanius 


368 


Euagrius Scholasticus 


594 


Eusebius 


315 


Gennadius Massiliens, 


495 


Gratian 


1131 


Gregory the Great 


590 


Gregory Nazianzen 


370 


Gregory Nyssen 


370 


Hierom, or 
Jerom 




378 


Ignatius 


101 



Books. 



Editions. 



De Offic. Divin. Paris 1610 

Opera Ed. Bened. Paris 1686 

Adv. Gentes Lugd. Bat. 1651 

Opera Ed. Benedict. Paris 1698 

Legatio by Dechair, Oxon. 1706 

Opera Ed. Benedict. Paris 1679 

Opera Paris 1638 

Opera Paris 1640 

by Coteler, Antwerp. 1698 

Histor. Compend. Paris 1649 

Opera Ed. Savil. Eton. 1612 

Opera Paris 1629 

Epistolae by Wotton, Cant. 1718 
Lugd. 1665 

by Coteler, Antwerp, 1698 

Opera by Fell, Oxon. 1682 

Opera by Mills, Oxon. 1703 

Epist. adv. Paul. Sam. Paris 1610 



Opera 


Paris 1615 


Rationale 


Lugd. 1612 


De Rit. Eccles. Cath. 


Rom. 1591 


Opera 


Paris 1622 


Eccles. Histor. 


Paris 1673 


Opera 


Paris 1659 


De Eccles. Dogmat. 


Hamb. 1614 


Opera 


Paris 1601 


Opera 


Paris 1675 


Opera 


Paris 1630 


Opera 


Paris 1615 



Opera Edit. Ben. Paris 1704 

Opera by Smith, Oxen. 170<> 



VIU 



Jin Index of the Ecclesiastical Writers. 



Ecclesiastical Writers. 


Flourished 
Ajano Dom. 


Books. 


Editions. 


Irenaeus 


167 


Adv. Hoeres. by Grabe, 


Oxon. 1702 


Isidore Hispalensis 


595 


Opera 


Paris 1601 


Isidore Peleusiota 


412 


Opera 


Paris 1638 


Justin Martyr 


140 


< Apol. 1. by Grabe, 
X Opera 


Oxon. 1700 
Paris 1615 


Lactantius 


303 


Opera by Spark 


Oxon. 1684 


Micrologus 


1080 


De Eccles. Observ. 


Paris 1610 


Minucius Felix 


220 


Octavius by Davis, 


Cant. 1712 


Nicephorus Calistus 


1333 


Eccles. Histor. 


Paris 1630 


Optatus Milevitanus 


368 


Opera 


Paris 1679 


Origen 


230 


Opera Latine 


Paris 1604 


Paulinus 


420 


Lib. contr. Felic, 


Paris 1610 


Paulus Diaconus 


757 


Opera 


Paris 1611 


Poly carp 


108 


Ep. ad Phil, by Smith, 


Oxon. 1709 


Pontius Diaconus 


251 


< Vita S. Cypr. before St. Cy- 

i prian's Works, Oxon. 1682 


Proclus 


434 


De Trad. Div. Lit. 


Paris 1560 


Ruffinus 


390 


' In Symbolum at the end of 
i Saint Cyprian's Works. 


Socrates 


439 


Eccles. Histor. 


Paris 1668 


Sozomen 


440 


Eccles. Histor. 


Paris 1668 


Syne«ius 


410 


Opera 


Paris 1631 


Tatian 


172 


Orat. ad Gr. by Worth, 


Oxon. 1700 


Tertullian 


192 


Opera by Rigaltius, 


Paris 1675 


Theodoret 


423 


Opera 


Paris 1642 


Theodosius Junior. See Codex 






Theodosianus. 








Theophilus Antiochen. 


168 


Ad Autolyc. by Fell, 


Oxon 1684 


Theophylact. 


1077 


Commentarii 


Paris 1631 



COUNCILS. 



By Labbee and Cossart, in 15 Tomes. Pai 


ds 1671. 


Concil. Anno Donimini. 


Concil. 


Anno Dommini. 


Agatbense 506 


Neocsesariense 


315 


Aurelianense 1. 511 


Nicenum I. Gen. 


325 


Brachorense 1. 563 


Orleance 1. See Aurelianense 1. 


Calchutense 787 


Placentinum 


1095 


Carthaginense 3. 252 


Quini-sextum in TruUo 


692 


Carthaginense 4. 253 


Rhemense 2. 


813 


Constantinop. 2. Gen. 381 


Sardicense 


347 


Constant. 6. Gen. See Quini-sex. 


Toletanum 3. 


589 


Eliberitanum 305 


Triburiense 


895 


Gerundense 1. . 517 


Trullan. See Quini-sextum, 


Laodicenum 367 


Vasense 1. 


442 


Milevitanl. 402 


Vasense 2. 


529 



RATIONAL ILLUSTRATION 



OF THE 



BOOK OF COMMON PRAYER, &( 



AN INTRODUCTORY DISCOURSE, 

Shewing the Lawfulness and Necessity of a National pre- 
composed Liturgy. 

ItIOST of the objections urged by the Dissenters introduct. 

against the Church of England, to justify their separation 

from it, being levelled against its form and manner of di- 
vine worship, prescribed in the Book of Common Prayer, 
&c. are, in the following Discourse, answered, as fully as 
its brevity would permit. So that, though the principal 
design of this book be to instruct such as are friends to our 
Church and Liturgy ; yet it is not impossible but that, by 
the blessing of God, it may in some measure contribute to 
the undeceiving some that are enemies to both, (such I 
mean as are disaifected to the former, upon no other ac- 
count, than a prejudice to the latter ; ) especially could we, 
by first convincing them of the Lawfulness and Necessity 
of National precomposed Liturgies in general, prevail 
with them to take an impartial view of what is here offer- 
ed in behalf of our own. To this end therefore, and to 
make the following sheets of as general use as I can, 1 
shall, by way of Introduction, endeavour to prove 
these three things, viz* 

L First, That the ancient Jews, our Saviour, his Apos- 
tles, and the primitive Christians,* never joined (as far as 
we can prove) in any prayers, but precomposed set forms 
only. 



2 The Lawfulness and Necessity of a 

Introduct. J J. Secondly, That those precomposed set forms, in 
which they joined, were such as the respective congre- 
gations were accustomed to, and thoroughly acquainted 
with. 

I J I. Thirdly, That their practice warrants the impo- 
sition of a National precomposed Liturgy. 

I. First, lam to prove that the ancient Jews, our Sa- 
viour, his Apostles, and the primitive Christians, never 
joined (as far as we can prove) in any prayers, but pre- 
composed set forms only. And this I shall do by shewing, 

1 . First, That they did join in precomposed set forms of 
prayer. 

2. Secondly, That (as far as we can conjecture) they 
never joined in any other. 

I. First, I shall shew that the ancient Jews, our Saviour, 
his Apostles, and the primitive Christains, J^(i join in pre- 
composed set forms of prayer. 

\st, To begin with the Jews, we find that the first piece 
of solemn worship recorded in Scripture, is a hymn of 
praise, composed by Moses upon the deliverance of the 
children of Israel from the Egyptians, which was sung by 
all the congregation alternately ; by Moses and the men 
first, and afterwards by Miriam and the women ^ : which 
could not have been done, unless it had been a precom- 
posed set form. Again, in the expiation of an uncertain 
murder, the elders of the city which is next to the slain 
are expressly commanded to say, and consequently to join 
in saying, a form of prayer, precomposed by God himself* . 
And in other places of Scripture^ we meet with several 
other forms of prayer precomposed by God, and prescribed 
by Moses ; which though they were not to be joined in 
by the whole congregation, are yet sufficient precedents 
for the use of precomposed set forms. But farther, the 
Scriptures assure us, that David appointed the Levites to 
stand every morning to thank and praise the Lord, and like- 
wise at even \ which rule was observed in the temple after- 
wards built by Solomon, and restored at the building of 
the second temple after the captivity ^ Lastly, the whole 
book of Psalms were forms of prayer and praise, indited by 
the Holy Ghost, for the joint use of the congregation ; as 



1 ExocL XV. 1, 20, 21. 36. Deut. xxvi. 3,5,&c.Ter.l3,&c. 

^ Deut. xxi. 7, 8. 4 1 Chron. xxiii. 30. 

3 Numb. vi. 22, &c. chap, x.3^ 5 Neh. xii. 44, 45, 46. 



Kational precomposed Liturgy. 3 

appears as well from the titles of several of the Psalms ®, as imroduct. 
from other places of Scripture ^ -— 

Innumerable proofs might be brought, both ancient and 
modern, that the Jews did always worship God by pre- 
composed set forms : but the world is fully satisfied of this 
truth, from the concurrent testimonies of Josephus, Philo, 
Paul Fagius, Scaliger, Buxtorf, and Selden in Eutychium. 
The reader may consult two learned men of our own, viz. 
Dr. Hammond (who both proves that the Jews used set 
forms, and that their prayers and praises, &:c. wtre in the 
same order as our^ Common Prayer) and Dr. Lightfoot, 
who not only asserts they worshipped God by stated forms, 
but also sets down both the order and method of their 
hymns and supphcations ^ So that there is no more rea- 
son to doubt of their having and using a precomposed set- 
tled Liturgy, than of our own having and using the Book 
of Common Prayer, &c. and of its consisting of precom- 
posed set forms. We shall therefore proceed in the next 
place to inquire into the practice ot our Saviour, his Apo- 
stles, and the primitive Christians. 

And, Ist^ for our Saviour ; there is not the least doubt 
to be made, but that he continued always in communion 
with the Jewish Church, antlwas zealous and exemplary 
in their public devotions ; and consequently took all op- 
portunites of joining in those precomposed set forms of 
prayer, which were daily used in the Jewish congregations, 
as the learned Dr. Lightfoot has largely proved^°. And 
we may be sure, that had not our Saviour very constantly 
'attended their public worship, and joined in tifie devotions 
of their congregations, the Scribes and Pharisees, his bit- 
ter and implacable enemies, and great zealots for the tem- 
ple-service, would doubtless have cast it in his teeth, and 
reproached him as an ungodly wretch, that despised prayer, 
&:c. But nothing of this nature do we find in the whole 
New Testament ; and therefore, had we no other grounds 
than these to go upon, we might safely conclude, that our 
blessed Saviour was a constant attendant on the public ser- 
vice of the Jews, and consequently that he joined in pre- 
composed set forms of prayer. 

And, ^dly, as to the Apostles and our Lord's other Dis- 
ciples, their practice was doubtless the same till our Sa- 

6 See Psal. xlii. 44, &c. Psal.vi. and his Oxford Papers, p.260, vol.i. 
6, 6, &c. Psal. xcii. 9 Dr. Lightfoors Works, vol. i. 

7 1 Chron.xvi.7. 2Chron.xxix. p. 922, 942, 946. 

30. Ezra iii. 10, 11. 10 Ibid. vol. ii. part ii. p. 1036, 

8 View of the Directory, p. 136. &c. 



4 The Lawfulness and Mecessiiy of a 

Introduct. viouF^s ascension ; after which (besides that they did pro- 
■" bably still join as before in the Jewish worship", which 

consisted of precomposed set forms) it is plain that they 

used precomposed set forms in their Christian assemblies, 

during the remainder of their lives. 

As the primitive Christians also did in the following 

ages : as will appear, 

1. From their joining in the use of the Lord's prayer. 

2. From their joining in the use of Psalms. 

3. From their joining in the use of divers precomposed 
set forms of prayer, besides the Lord's prayer and Psalms. 

L They joined in the use of the Lord's prayer. And 
this is sufficiently evident from our Saviour's having com- 
manded them so to do : for whatever dispute may be made 
about the word '^tw? in St. Matthew vi. 9. which is trans- 
lated not exactly, but paraphrastically, after this manner, 
but ought with greater accuracy to be rendered so, or 
thus^^j yet if we should grant that our Lord in this place 
only proposed this prayer as a directory and pattern to 
make our other prayers by, we should still find afterwards, 
upon another occasion, viz. when his Disciples requested 
him to teach them to pray, as John had also taught his Dis- 
ciples, he prescribed the use of these very words : expressly 
bidding them, JVhen ye pray, say. Our Father^^. I sup- 
pose nobody hath so mean an opinion, either of St* John's 
or our Saviour's Disciples, as to think they were ignorant 
how to pray : therefore it is plain they couM mean no- 
thing else by their request, but that Christ would give 
them this peculiar form, as a badge oi their belonging to 
him ; according to the custom of the Jewish Doctors, who 
always taught their disciples a peculiar form to add to 
their own^'*; so that either our Saviour instructed them to 
use this very form of words, or else he did not answer the 
design of their requests. 

But it is objected, that " if our Lord had intended this 
" prayer should be used as a set form, he would not have 
" added the Doxqlogy, when he delivered it at one time, 
•■' as it is recorded in St. Matthew, and omit it, when he 
delivered it upon another occasion, as in St. Luke.'' • 

11 See Acts iii. l.xiii. 15,xvii.2. xxiii. 16. Isa. xxx. 12. xxxvii. 21, 

liii. 3. For in the former text, «V<y 

12 In which signification it is al- xtyft o Kv§iog, thus saith the Lord, 
ways used in the SeptuagintVersion bears the same signification as rah 
of the Bible, as appears by compar- ktyu o Kvgioc, this saith the Lord, 
?ng Numb. vi. 23. xxiii. 5. Isa.viii. in the latter. 

il. xxviii. 16. xxx. 15. xxxvii. 33. 13 Luke xi. 1, 2, &c. 

and some other places, with Numb. 14 Dr. Lightfoot, vol. ii. p. 158. 



National precomposed Liturgy. 5 

But to this we answer, That learned men are very much imroduct. 
divided in their opinions, concerning the Doxology in St. — — 
Matthew ; some thinking it is, and others thai, it is not, 
a part of the original text. Whether it be or be not, we 
need not here dispute, but argue with our adversaries upon 
either supposition. 

For, 1^/, if they think it is 7iot a part of the original 
text, then their objection is groundless : for there is no- 
thing found in one Evangelist, but what is also found in 
the other; and the form, as to the sense of it, is exactly 
the same in both ; for though one or two expressions may 
differ, yd the Syriac words, in which we know our Lord 
deliverd it, are equally capaUe of both translations. 

But, 2f%, if they think the Doxology is a part of the 
original text ; we answer, The addition of it is as good an 
argument against the Lord's prayer being a directory for 
the matter of prayer, as it can be against its being an esta- 
blished set form of prayer. For we may say, in the lan- 
guage of our adversaries, if Christ had intended his prayer 
for a directory for the matter of prayer, he would not have 
given such different directions, ordering us to add a Doxo- 
logy to the end of our prayers at one time, and omitting 
that order at another. If therefore the addition of the 
Doxology be (as they must grant upon their own princi- 
ples) no objection against its being a directory for the 
matter of prayer ; then certainly it is no objection 
against its being an established set form. For the differ- 
ence of our prayers will be every whit as great in following 
this pattern, by sometimes omitting and sometimes adding 
a Doxology at the end of our prayers, as it can possibly be, 
by using the Lord's prayer, sometimes with, and at other 
*times without, the Doxology. The utmost therefore that 
can be concluded from the Doxology 's being apart of the 
original text in St. Matthew, is this : That our Lord^ 
though he commanded the use of the Lord's prayer, does 
not insist upon the use of the Doxology, but leaves it in- 
different ; or at most, orders it to be sometimes used, and 
sometimes omitted, as our established Church practises. 
But the other essential parts of the prayer are to be used 
notwithstanding; it being very absurd to omit the use of 
the whole, because the latter part of it is not enjoined to 
be used constantly with the rest. 

But it is farther objected, 1^/, That, " supposing our Sa- 
" yiour did prescribe it as a form ; yet it was only /or a time, 
" till they should be more fully instructed, and enabled to 
'' pray by the assistance of the Holy Ghost." And to urge 



Introduet, 



6 The Lawfulness and Necessity of a 

this with the greater force, they tell us, "idly^ " That be- 
' " fore Christ's ascension, the Disciples had asked nothing 
'•^ inhis narne^^ whereas they were taught, that after his 
" ascension they should offer up all their prayers in his 
" name'^ Now this prayer, say they, having nothing 
" of his name in it, could not be designed to be used after 
" his ascension." Accordingly they tell us, 3c//?/, " That 
" though we read in the Acts of the Apostles of several 
" prayers made by the Church, yet we find not any inti- 
" mation, that they ever used this form^^.'* 

Whatever resemblances of truth these objections may 
seem to carry with them at first sight, if we look narrowly 
into them, we shall find them to be grounded upon princi- 
ples as dangerous as false. 

For, \st^ if, because our Saviour hath not in express 
words commanded this form of prayer to be used for ever, 
we conclude, that it was only prescribed ybr « /ime ; we 
must necessarily allow, that whatever Christ hath insti- 
tuted without limitation of time does not always oblige; 
and, consequently, we may declare Christ's institutions to 
be null without his authority ; and at that rate cry down 
Baptism and the Lord's Supper for temporary prescriptions, 
as well as the Lord's prayer. 

In answer to the second objection, we may observe, 
that to pray in ChrisVs name, is to pray in his mediation ; 
depending upon his merits and intercession for the ac- 
ceptance of our prayers ; and therefore prayers may be 
offered up in Christ's name, though we do not name him. 
And as for the Lord's prayer, it is so framed, that it is 
impossible to offer it up, unless it be in the name of Christ : 
for we have no right or title to call God our Father, un- 
less it be through the merits and mediation of Jesus Christ ; 
who hath made us heirs of God, and joint-heirs with him* 
self And therefore Christ's not inserting his own name 
in his prayer, does by no means prove, that he did not 
design it for a standing form. 

And, Zdly, as to the objection of the Scriptures not 
once intimating the use of this prayer, in those places 
where it speaks of others; we might answer, that we 
may as well conclude from the silence of the Scripture, 
that the Apostles did not baptize in the name of the Fa- 
ther, Son, and Holy Ghost, as that they did not use this 
prayer ; since they had as strict a command to do the one 

15 John xvi. 24. 17 Chap. i. 24. ii. 42. W. 24. vi. 

16 John xiv. 13, and ch.xn.23. 6. viii. 15. xii. 12. xiii. 3. xx. 36. 



National prtcomposed Liturgy. 7 

as the other. But besides, in all those places, except Imrodact. 
tvvo*^ there is nothing else mentioned, but that they 
prayed ; no mention at all of the words of their prayers ; 
and therefore there is no reason why we should expect a 
particular intimation of the Lord's prayer. And as for 
those prayers mentioned in the aforesaid places, 1 do not 
see how they can prove from thence, that they were offered 
up in the name of Christ. 

But, lastly, it is objected, that " the words of this 
" prayer are improper to be used now ; because therein 
" we pray that God's kingdom may come now, which came 
" many ages since, \'iz. at our Saviour's ascension into 
" heaven." 

But in answer to this, 1 think it sufficient to observe, 
that though the foundations of God's kingdom were laid 
then, yet it is not yet completed. For since we know 
that all the world must be converted to Christianity, and 
the Jews, Turks, and Infidels still make up the far greater 
part of it, we have as much reason upon this account to 
pray for the coming of God's kingdom now as ever. And 
if we consider those parts of the world which have already 
embraced Christianity, I cannot think it improper to pray, 
that they may sincerly practice what they believe ; which 
conduces much more to the advancement of God's king- 
dom, than a bare profession does without such practice. 

Since therefore, from what has been said, it appears 
that our Saviour prescribed the Lord's prayer as a stand- 
ing form, and commanded his Apostles and other Dis- 
ciples to use it as such ; it is not to be suspected, but that 
they observed this command ; especially since the ac- 
counts which we have from antiquity do (though the 
Scriptures be silent in the matter) fully prove it to have 
been their constant custom ; as appears by a numerous 
cloud of witnesses, who conspire in attesting this truth : 
of which I shall only instance in a fev/. 

And first, Tertullian was, without all doubt, of opinion 
that Christ delivered the Lord's prayer, not as a directory 
only, but as a precomposed set form, to be used by all 
Christians. For he says, " ^^ The Son taught us to pray, 
" Our Father, which art in heaven ;" i e. he taught us 
to use the Lord's praj'er. And speaking of the same 
prayer, he says, " ^'^ Our Lord gave his new Disciples of 
" the New Testament a new form of prayer." He calls 

18 Acts i. 24. and chap. iv. 24. 20 De Orat. c. i. p. 129. A. 

19 Adv.PraxeaBi,c.23. P.514.A. 



8 The Lawfulness and Jsfecessity of a 

Introduct. it, « ^irpj^^ prayer appointed by Christ,'' and '^ ^a'pj^g 
" prayer appointed by Law," (for so the word hgitima 
must be rendered,) and "the ordinary" (i, e. the usual and 
customary) " prayer, which is to be said before our other 
*• prayers ; and upon which, as a foundation, our other 
" prayers are to be built :" and tells us, that " ^^the use of 
*' it was ordained by our Saviour." 

Next, St. Cyprian^^ tells us, that " Christ himself gave 
" us a form of prayer, and commanded us to use it ; be- 
" cause, when we speak to the Father in the Son's words 
" we shall be more easily heard ;" and that " ^^there is no 
" prayer more spiritual or true than the Lord's prayer." 
And therefore he most earnestly^^ exhorts men to the use 
of it as often as they pray. 

A^ain, St. Cyril of Jerusalem calls it, " ^r^^he prayer 
" which Christ gave his Disciples, and ^^which God hath 
*' taught us." 

About the same time Optatus takes it for granted that 
it is commanded^^. 

After him, St. Chrysostom calls it, " ^Hhe prayer en- 
*' joined by laws, and brought in by Christ." 

In the same century St. Austin tells us, " ^Hhat our 
" Saviour gave it to the Apostles, to the intent that they 
" should use it ; that he taught it his Disciples himself, 
" and by them he taught it us ; that he dictated it to us, 
" as a Lawyer would put words in his client's mouth ; 
" that it is necessary for all, i. e. such as all were bound 
" to use ; and that we cannot be God''s children, unless we 
" use it." 

Lastly, St. Gregory Nyssen says, " ^Hbat Christ shewed 
" his Disciples how they should pray, by the words of 
" the Lord's prayer." And Theodoret assures us, that 
" ^^the Lord's prayer is a form of prayer, and that Christ 
'' has commanded us to use it." But testimonies of this 
kind are numberless. 

If therefore the judgment of the ancient Fathers may- 
be relied on, who knew the practice of the Apostles much 

21 De Orat. c. i. p. 129. A. 29 De Schism. Donatist.l.4.p.88. 

22 Ibid. c. ix. p. 133. B. 30 Horn. II. in 2 Cor. torn. iii. 

23 Ibid. A. p. 553. lin. 21, 22. 

24 De Orat. Domin. p. 139. 31 Ep. 157. torn. ii. col. 543. B. 

25 Ibid, et Serm. 58. torn. v. col. 337. D. E. 

26 Ibid. p. 139, 140. 32 De Orat. Domin. Orat. 1. torn. 

27 Catech. Mystag. 5. f .8. p.298. 1. p. 712. B. 

lin. 12. &c. 33 Haeret. Fabul. lib. 5. cap. 28. 

28 Ibid. ?. 15. 300. lin. 24. torn. iv. p. 316. B. 



National prtcompostd Liturgy: -9 

better than we can pretend to do ; we may dare to affirm, introduct. 
that the Apostles did certainly \ist the Lord's prayer: and 
if it be granted that they used it, we may reasonably sup- 
pose that they Joinefi in the use of it. For, besides that it 
is very improbable that a Christian assembly should, in 
their public devotions, omit that prayer which was the 
badge of their discipleship; the very petitions of the 
prayer, running all along in the plural number, do evi- 
dently shew, that it was primarily designed for the joint 
use of a congreojation. 

That the Christians of the first centuries used it in their 
assemblies, is evident from its being always used in the 
celebration of the Lord's supper^*, which for some ages 
was performd every day^^. And St. Austin tells us in 
express words, that '*• ^^it was said at God's alter every 
" day." So that, without enlarging any more, I shall look 
upon it as sufficiently proved, that the Apostles and pri- 
mitive Christians did join in the use of the Lord's prayer; 
which is one plain argument that they joined in the use of 
precomposed set forms of prayer. Another argument I 
shall make use of to prove it, is, 

2. Thfir joining in the use o( Pslams. For we are told, 
that PauP'^ and Silas, when they were in prison, prayed 
and sang praises to God, And this we must suppose they 
did audibly, because the prisoners heard them^ and conse* 
quently they would have disturbed each other, had they 
not united in the same prayers and praises. 

Again, St. Paul blames the Corinthians, because, when 
they came together, every one had a psalm^ had a doctrine^ 
&c.^^ Where we must not suppose that he forbad the 
use of psalms in public worship, any more than he did the 
use of doctrines, &c. but that he is displeased with them 
for not having the pslam all together, i. e, for not joining 
m it ; that so the whole congregation might attend one 
and the same part of divine service at the same time. 
From whence we may conclude, that the use of psalms 
was a customary thing, and that the Apostle approved of 
it ; only ordering them io join in the use of them, which 
we may reasonably suppose they did for the future ; since 

34 Cyril. Hieros. (as before quo- 147. Basil. Epist. 289. toia. iii. p. 
ted in Note 27 and 28, page forego- 279, A. B. 

ing) Hieron. adv. Pelag. lib. 3. cap. 36 Serm. 58. cap. 10. torn. t.coL 

3. torn. ii. p. 596. C. August. Epist. 342. F. 

149. torn. ii. col. 505. C. 37 Acts xvi. 25. 

35 Cyprian, de Orat. Dom. p. 38 ICor. xiv. 26, 

c 



10 The Lawfulness and Necessity of a 

introduct. WG find by the Apostle's second Epistle to them, that they 

reformed their abuses. 

Thus als© in his Epistle to the Ephesians^^ the Apostle 
exhorts them to speak to themselves with psalms^ and hymns^ 
and spiritual songs^ singing and making melody in their 
hearts to the Lord. And he bids the Colossians^° teach and 
admonish one another in psalms, and hymns, and spiritual 
songs, singing zoith grace in their hearts to the Lord. From 
all which texts of Sciripture, and several others that might 
be alleged, we must necessarily conclude, that joint psal- 
mody was instituted by the Apostles*, as a constant part of 
divine worship. 

And that the primitive Christians continued it, is a 
thing so notorious, that it seems wholly needless to cite 
any testim.onies to prove it : I shall therefore only point to 
such places at the bottom of the pagt'*\ as will sufficiently 
satisfy any, that will think it w^orth their while to consult 
them. 

The practice therefore of the Apostles and primitive 
Christians, in joining in the use of psalms, is another in- 
timation, that they joined in the use of precomposed set 
forms of prayer. For though all psalms be not prayers^ 
because some of them are not spoken to God ; yet it is 
certain a great part of them are, because they are immedi- 
ately directed to him ; as is evident, as well from the 
psalms of David, as from several christian hymns'*^ ; and, 
consequently, the Apostles and primitive Christians, by 
jointly singing such psalms in their congregations, did 
join in the use of precomposed set forms of prayer. It 
only remains then that I prove, 

3. That they joined in the use of divers precomposed set 
forms of prayer, besides the Lord's prayer and psalms. 

And \st, as to the Apostles, we are told that Peter and 
John, after they had been threatened, and commanded 
not to preach the Gospel, went to their own company, and 
reported all that the chief priests and elders had said unto 
them. And when they heard that, they lift up their voice to 
God with one accord, and said, Lord, thou art God,'^^ &c. 

39 Chap. V. 19. ad Marcellin. Epist. $.27. t. i. par.2. 

40 CoL iii. 16. p.999.B.—Allthese, and many oth- 

41 Plin. Epist. I.10.Ep.97.p.284. ers, mention the Church's using 
Oxon.l703.Euseb. Eccl. Hist. lib. 5. psalms in the public assemblies, as a 
C.28. p.l96. A. Just. Mart. Epist. ad practice that had universallyobtain- 
Zen.etSeren.p*509.A.CyriI.Hieros. ed from the times of the Apostles. 
Cate.13. $.3. pa80.1.9, &c. Catecb. 42 As St. Ambrose's Te Deum, 
Mystag.5.0. 17.p. 300.1. 34,&c.Socr, and the like. 
Hist.EGcl.l.2.c.ll.p.89. A. Athana. 43 Acts iv. 23, 24. 



National prtcomposed Liturgy. 1 1 

Now in this place we arc told, that the whole company IntrodiRt 
lift up their voice with one accord and said^ {i. e. they joined -^— 
all together with audible voices in using these words,) 
Lord^ thou art God, &LC. which they could not possibly 
have done, unless the prayer they used was a precomposed 
set form. For whatever may be said in favour of joining 
mentally, with a prayer conceived extempore; I suppose 
nobody will contend, that it is possible for a considerable 
congregation to join vocally or aloud, as the Apostles and 
their company are here said to have done, in a prayer so 
conceived. 

But some may object, that " though it is affirmed, that 
" the whole company lift up their voice, and said the 
*' prayer here mentioned ; yet it is possible that one only 
" might do so in the name of all the rest, who joined 
" mentally with him, though not in an audible manner." 
To this we answer, That the Scripture never attributes that 
to a whole congregation or multitude, which is literally 
true of a single person only, except in such cases, where 
the thing related requires the consent of the whole multi- 
tude, but could not conveniently be performed or done 
by every one of them in their own persons. But I suppose 
no man will pretend, either that it was impossible for the 
Apostles and their company to lift up their voice, and say 
the prayers recited in the context, or that God could not 
hear or understand them when speaking all together. 

But that which puts the matter out of all doubt, is the 
following consideration, viz. that the company is not 
barely said to have lift up their voice, but to have lift it 
up [piiM^vuxS'ov'] with one accord, or all together ; which ad- 
verb is so placed, that it cannot be joined to any other 
verb than r,^o(.v ; and nothing is more evident, than that 
this adverb implies and denotes a conjunction of persons ; 
and consequently, since it is here applied to all the com- 
pany, and particularly to that action of theirs, viz. their 
lifting up their voice ; it is manifest that they did all of 
them lift up their respective voices, and that they could 
not be said to have lift up their voices in that sense, which 
this objection supposes, viz. by appointing one person to 
lift up his single voice for them all. For if they did so, 
then the Historian's words must signify, that the whole 
congregation lift up their voice together, by appointing 
one man to lift up his particular voice in conjunction with 
himself alone : which is such nonsense, as cannot, without 
blasphemy, be imputed to an inspired Writer. So that it 



12 The Lawfulness ctnd Jsfecessity of a 

introduct. is Undeniably plain, that the persons here said to have beeii 
present, uttered their prayer all together, and spake all at 
the same time ; and consequently, that the prayer must 
be a precomposed set form. 

If any person should be so extravagant as to imagine, 
that " the whole congregation was inspired at that very 
" instant with the same words ; and, consequently, that 
'' they might all of them break forth at once, and joiu 
'' vocally in the same prayer, though it were not precom*' 
" posed ; " we need only reply, that this assertion is ut- 
terly groundless, having neither any shew of reason, nor 
so much as one example in all history to warrant it. 

But it may perhaps be objected, that " the Apostles 
'* and their company could have no notice of this un-? 
'' foreseen accident; and therefore could not be prepared 
" with such a precomposed set form of thanksgiving ; 
" and that it was uttered so soon after the relation of 
" what had befallen the Apostles, that if it had been 
" composed upon that occasion, it seems impossible that 
" copies of it should have been delivered out for the 
" company to be so far acquainted with it as immedi- 
*' ately to join vocally in it.^' To which we answer, (1.) 
That since we have evidently proved, from their joining 
vocally in it, that it must have been a precomposed set 
form ; it lies upon our adversaries to answer our argu- 
ment, more than it does upon us to account for this diffi- 
culty : for a difficulty, though it could not be easily ac- 
counted for, is by no means sufficient to confront and 
overthrow a clear demonstration. But (2.) this difficulty 
is not so great as it may at first appear: for there is no- 
thing in the whole prayer, but what might properly be 
used every day by a Christian congregation, so long as the 
powers of the world were opposing and threatening such 
as preached the Gospel, and the miraculous gifts of the 
Holy Ghost were continued in the Church : so that those 
who think this prayer to have been conceived and used on 
that emergency only, and never either before or after, do, 
in reality, beg the question, and take that for granted 
which they cannot prove. For the Scripture says nothing 
like it, nor do the circumstances require it ; and therefore 
it is very probable that it was a standing form, well 
known in the Church, and frequently used, as occasion 
offered : and consequently, upon this occasion, (on which 
it is manifest it was highly seasonable and proper,) they 
immediately brake forth, ai;d vocally uttered, and jointly 



Kalional prtcomposed Liturgy, 1 3 

said it, and perhaps added it to iheir other daily devo- introduc- 
tions, which, we may very well suppose, they used at the ~ 
same time, though the Historian takes no notice of it. 

There remains still another objection, which may possi- 
bly be made, viz. that " the holy Scriptures, when they 
" relate what was spoken, especially by a multitude, do 
*' not always give us the very words that were spoken, 
" but only the sense of them : and accordingly in this 
•' instance, perhaps the congregation did not jointly offer 
*' up that very prayer, but when they had heard what 
*' the Apostles told them, they might all break out at 
" one and the same time into vocal prayer, and every 
" man utter words much to the same sense, though they 
" might not join in one and the same form." But to re- 
move this objection, we need only reflect upon the into- 
lerable confusion such a practice must of necessity cause : 
for that they all prayed vocally, has been evidently 
proved : if therefore they did not join in the same prayer, 
but offer up every man different words, though to the 
same sense ; it must necessarily follow, that the whole 
company would, instead of uniting in their devotions, in- 
terrupt and distract each other's prayers. 

How much more reasonable then is it to believe, that 
the Apostles and their company, who then prayed all to- 
gether vocally, upon so solemn an occasion, did really use 
the same prayer, and join in the same words? And if so, 
then the argument already offered is a demonstration that 
they joined in a precomposed set form of prayer, besides 
the Jjord's prayer and psalms. 

And that the primitive Christians did very early use 
precomposed set forms in their public worship, is evident 
from the names given to their public prayers ; for they are 
called the common prayers^"^^ constituted prayers*^^ and so- 
lemn prayers"^^. But that which puts the matter out of 
all doubt, are the Liturgies ascribed to St. Peter, St. Mark, 
and St. James ; which, though corrupted by later ages, 
are doutless of great antiquity. For besides many things 
which have a strong relish of that age, that of St. James 
was of great authority in the Church of Jerusalem in St. 
Cyril's time, who has a comment upon it still extant^^, 

44 Ko/vateu;^«i. Just.Mart.Apol.l. 46 Preces solennes. Cypr. De 
c. 85. p. 124. 1. 28. Laps. p. 132. 

45 Evp(ul tr^orrxx^uffef.i. Origen. 47 Catech. Myst. 5. a p. 295.ad. 
cont. Cels. 1. 6. p. 312. Aug. Vin- p. 301. 

del. 1605, 



1 4 The Lawfulness and Necessity of a 

Intrbduct. which St. Jerom says was writ in his younger years** : 

-' and it is not probable that St. Cyril would have taken 

the pains to explain it, unless it had been of general use in 
the Church ; which we cannot suppose it could have ob- 
tained in less than seventy or eighty years. Now St. C}^- 
ril was chosen Bishop of Jerusalem either in the year 349, 
or 351 ; to which office, it is very well known, seldom 
any were promoted before they were pretty well in years. 
If therefore he writ his comment upon this Liturgy in his 
younger years, we cannot possibly date it later then the 
year 340 ; and then allowing the Liturgy to have ob- 
tained in the Church about eighty years, it necessarily 
follows that it must have been composed in the year 260, 
which waa not above 160 years after the apostolical age. 
It is declared by Proclus''^ and the sixth general Coun- 
cil*°, to be of St. James's own composing. And that there 
are forms of worship in it as ancient as the Apostles, seems 
highly probable ; for all the form, Sursum corda, is there, 
and in St. Cyril's comment. The same is in the Liturgies 
of Rome and Alexandria, and in the Constitutions of Cle- 
mens,*^ which all agree are of great antiquity, though 
not so early as they pretend : and St. Cyprian, who was 
living within an hundred years after the Apostles, makes 
mention of it as a form then used and received*^, which 
Nicephorus does also of the Trisagium in particular*^. We 
do not deny but that these Liturgies may have been inter- 
polated in after-times: but that no more overthrows the 
antiquity of the ground-work of them, than the large ad* 
ditions to a building prove there was no house before. It 
is an easy matter to say, that such Liturgies could not be 
St. James's or St. Mark's, because of such errors or mis- 
takes, and interpolations of things and phrases of later 
limes. But what then ? Is this an argument that there 
were no ancient Liturgies in the Churches of Jerusalem 
or Alexandria ; when so long since as in Origen's time*'*, 
we find an e^iiire collect produced by him out of the Alex- 
andrian Liturgy ? And the like may be shewed as to other 
Churches which by degrees came to have their Liturgies 
much enlarged by the devout additions of some extraor- 

48 Catalog. Scriptor. Eccl. torn. 51 L. 8. c. 12. torn. i. p. 345. E. 
i, p. 317. hum. 123. 52 De Orat. Domin, p. 152. 

49 De Trad. Div. Liturg. ap.Bo- 53 Hist. Eccles. 1. 18. c. 53.toni. 
nam. de Rebus Liturgicis, 1. 1. c.9. ii. p. 883. B. 

p. 157. 54 Orig. ia Jerem. Horn. XIV. 

50 Can. 32. Concil. torn, vi.col, vol. i. p. 141. Edit. Huet. E,otho- 
1158. B. mag. 1668, 



National precomposed Liturgy, 1 5 

dinary men, who had the care of the several Churches Introdun. 
afterwards : such as were St. Bazil, St. Chrysostom, and 
others- So that notwithstanding their imtcrpolations, the 
Liturgies themselves are a plain demonstration of the use 
of divers precomposed set forms of prayer, besides the 
Lord's prayer and psalms, even in the first and second 
centuries. 

And, that in Constantine's time the Church used such 
precomposed set forms, is evident from Eusebius, who 
tells us of ConstantineV* composing a prayer for the use 
of his soldiers ; and in the next chaptei*^ gives us the 
words of the prayer; which makes it undeniably plain, 
that it was a set form of uords. If it be said, that '^ Con- 
" stantine's composing a form is a plain evidence, that at 
" that time there were no public forms in the Church ;" 
we answer, that this form was only for his Heathen sol- 
diers ; for the story tells us", that he gave his Christian 
soldiers liberty to go to Church. And therefore all that 
can be gathered from hence is, that the Christian Church 
had no form of prayers for Heathen soldiers ; which is no 
great wonder, since if they had, it is very unHkely that 
they would have used it. But that the Church had forms 
of prayer is evident, because the same author calls the 
prayers which Constantine used in his court CExxA>j(nW 
SiQv TpoVov, according to the manner of the Church*® of 
God) iv^cx>g iv^ia-fAovg, autliorized piayers : which is tha 
same title he gave to that form which he made for his 
Heathen soldiers^^. And therefore if by the authorized 
prayers, which he prescribed to the soldiers, he meant a 
form of prayer, as it is manifest he did ; then by the 
authorized prayers, which he used in his court, after the 
manner of the Church ofGod^he must mean a form of 
prayers also. And since he had a form of prayers in his 
court, after the manner of the Church, the Church, must 
necessarily have a form of prayers too. 

It is plain then, that the three first centuries joined in 
the use of divers precomposed set forms of prayer, besides 
the Lord's prayer and psalms : after which, (besides the 
Liturgies of St. Basil, St. Chrysostom, and St. Ambrose,) 
we have also undeniable testimonies of the same*^ Gre- 

55 De vita Constant. 1. 4. c. 19. 59 Ibid. c. 19. p. 535. B. 

p. 355. B. 60 See St. Cbryso. Homil XVill. 

56 De Tita Constant. 1. 4. c, 20. in Ep. 2- ad Corinth, tom.iii.p.647, 
p. 535. C. Concil. Carthag. 3. can. 23. torn, 

57 Ibid. c. 18. p. 534. D. ii. col. 1170. De Concil. Milev. 2. 

58 Ibid. c. 17. p. 534, A, can, 12. torn. ii. col. 1540. E. 



16 The Lawfulness and Necessity of a 

Introduct. gOFj Nazianzen says, that " St. Basil composed orders 
" and forms of prajer^^" And St. Basil himself, recit- 
ing the manner of the public service, that was used in the 
monastical oratories of his institution, says^^, that " no- 
" thing was therein done but what was consonant and 
" agreeable to all the Churches of God." The Council 
of Laodicea expressly provides®^, " that the same Liturgy 
*' or form of prayer should be always used, both at the 
" ninth hour, and in the evening." And this canon is 
taken into the Collection of the canons of the Catholic 
Church ; which Collection was established in the fourth 
general Council of Chalcedon, in the year 451^'*; by 
which establishment the whole Chrisjtian Church was 
obliged to the use of Liturgies, so far as the authority of 
a general Council extends. 

It were very easy to add many other proofs of the same 
kind, within the compass of time, to which those 1 have 
already produced do belong^^ ; but the brevity of my de- 
sign only allows me to mention such as are so obviously 
plain as to admit of no objections. To descend into the 
following ages, is not worth my while ; for the greatest 
enemies to precomposed set forms of prayer do acknow- 
ledge, that in the fourth and fifth centuries, and ever 
after, till the times of the Reformation, the joint use of 
them obtained all over the Christian world. And there- 
fore I shall take it for granted, that what has been already 
said is abundantly sufficient to prove, that the ancient 
Jews, our Saviour, his Apostles, and the primitive Chris- 
tians, did join in the use of precomposed set forms of 
prayer. I shall now proceed to prove, 

2. Secondly, That (as far as we can conjecture) they 
never joined in any other. And first, that the ancient 
Jews, our Saviour, and his Apostles, never joined in any 
other than precomposed set forms, before our Lord's re- 
surrection, may very well be concluded, from our having 
no ground to think they ever did. For as he that refuses 
to believe a matter of fact, when it is attested by a com- 
petent number of unexceptionable witnesses, is always 
thought to act against the dictates of reason ; so does that 
person act no less against the dictates of reason, who be- 
lieves a matter of fact without any ground. And what 

61 Orat. 20. in Basil. 756 B. 

62 Epist. 63. torn. ii. p. 843. D. 65 See Dr. Bennet's History of 

63 Can. 18. Concil. torn. i. col. the joint use of precomposed set 
1500. B. Forms of Prayer, from chap, viii.to 

64 Can. 1. Concil. torn. iv. col. chap. xvi. 



Jsfaiional precomposed Liturgy i 17 

ground can any man believe a matter of fact upon, but introduct. 
the testimony of those, upon whose veracity and judg- 
ment in the case he may safely rely ? But what testimo- 
nies can our adversaries produce in this case? They can- 
not pretend to any proof (either express or by conse- 
quence) within this compass of time, of the joint use of 
prayers conceived extempore, because there is not the 
lowest degree of evidence, or so much as a bare probabil- 
ity of it. And therefore they ought of necessity to con- 
clude, that the ancient Jews, our Saviour, and his Apos- 
tles, never joined in any other prayers than precomposed 
set forms, before our Lord's resurrection. It only re- 
mains therefore that I show, that there is no reason to 
suppose that they ever joined in any others afterwards. 

And here as for our Saviour, we have no particular ac^ 
count of his praying between the time of his resurrection 
and that of his ascension ; and therefore we can determine 
nothing of his joining therein. But as for the Apostles 
and primitive Christians, we may conclude, that they ne- 
ver joined in any other than precomposed set forms after 
our Lord's resurrection, by the same way of reasoning, as 
we concluded they never did before his resurrection. For 
unless our adversaries can bring sufficient authorities, to 
prove that they joined in the use of prayers conceived ex- 
tempore, we may very reasonably conclude they never 
did. 

I know indeed there are some objections, which our 
adversaries pick up from words of like sound, and, with- 
out considering the sense, or how the holy penmen used 
them, urge them for solid arguments ; but these my time 
will not permit me to examine, nor is it indeed worth 
my while. I shall only desire it may be considered, that 
nothing more betrays the badness of a cause, than when 
groundless suppositions are so zealously opposed to evi- 
dent truths66. 

I shall however mention one thing, which is of itself a 
strong argument, that the Apostles and primitive Chris- 
tians did never join in any other than precomposed set 
forms of prayer, viz. The difference between precomposed 
set forms of prayer, and prayers conceived extempore, is 

66 For farther satisfaction see Dr. Use of precomposed set Fornjs of 
Bennet's Discourse of the Gift of Prayer, chap. xviii» 
Prayer, acd his History of the joint 



18 Tht Lawfulness and Necessity of a 

iptroduct. sQ ygry great j and the alteration from the joint use of 
"" the one, to the joint use of the other, so very renriarkable ; 

that it is utterly impossible to conceive, that if the joint 
use of extempore prayers had been ever practised by the 
Apostles and first Christians, it could so soon have been 
laid aside by every church in the Christian world ; and 
yet not the least notice to be taken, no opposition to be 
made, nor so much as a hint given, either of the time 
or reasons of its being discontinued, by any of the an- 
cient writers whatsoever : but that every nation, that has 
embraced the Christian faith, should, with a perfect har- 
mony, without one single exception (as far as the most di- 
ligent search and information can reach) from the Apo- 
stles' days to as low a period of time as our adversaries 
can desire, unite and agree in performing their joint wor- 
ship by the use of precomposed set forms only. Certainly 
such an unanimous practice of persons, at the greatest 
distance both of time and place, and not only different, 
but perfectly opposite, in^ other points of religion, as well 
as their civil interests, is, as I said, a strong argument, 
that the joint use of precomposed set forms was fixed by 
the Apostles in all;the churches they planted, and that, by 
the special providence of God, it has been preserved as 
remarkably as the Christian Sacraments themselves. 

Much more might be added, but that I am satisfied, 
what has already been said is enough to convince any 
reasonable and unprejudiced person ; and to those that 
are obstinate and biased it is in vain to say more. I shall 
therefore proceed to show, 

II. Secondly, that those precomposed set forms of 
prayer, in which they joined, were such as the respective 
congregations were accustomed to, and thoroughly ac- 
quainted with. And upon this I shall endeavour to be 
very brief, because a little reflection upon what has been 
said will effectually demonstrate its truth. 

And, 1st, as to the practice of the ancient Jews, our 
Saviour and his Disciples, it cannot be doubted, but that 
they were accustomecl to, and well acquainted with those 
precomposed set forms, which are contained in the Scrip- 
tures : and as for their other additional prayers, the very 
same authors, from whom we derive our accounts of them, 
do unanimously agree in attesting, that they were of con- 
stant daily use ; and consequently the Jews, our Saviour, 
and his Diciples, could not but be accustomed to them# 
and thoroughly acquainted with them. 



J^ational precomposed Liturgy, 19 

The matter therefore is past all dispute till the Gospel- lutroduet. 
state commenced 5 and even then also it is equally clear 
and plain. For it has been largely showed, that the 
Apostles and primitive Christians did constantly use the 
Lord's prayer and psalms ; whereby ihty must neces- 
sarily become accustomed to them, and thoroughly ac- 
quainted with them. 

But then it is objected, that " their other prayers, 
" which made up a great part of their divine service, 
'' were not stinted imposed forms, but such as the min- 
" isters themselves composed and made choice of for 
" their own use in public." But this may likewise be 
answered with very little trouble ; because the same au- 
thorities, which prove that they were precomposed set 
forms, do also prove that the respective congregations 
were accustomed to them, and thoroughly acquainted 
with them. For since the whole congregation did with 
one accord lift up their voice in an instant, and vocally 
join in that prayer which is recorded in the fourth chap- 
ter of the Acts ; since the public prayers, which the pri- 
mitive Christians used in the first and second centuries, 
were called common prayers, cormtiiuted prayers, and solemn 
prayers ; since the Liturgy of St. James was of general use 
in the church of Jerusalem within an hundred and sixty 
years after the apostolical age ; since the ci urch in Con- 
stanline's time used authorized set forms of prayer; since 
the council of Laodicea expressly provides, that " the 
" same Liturgy be constantly used both at the ninth hour, 
" and in the evening ;" I say, since these things are true, 
we may appeal to our adversaries themselves, whether it 
was possible, in those and the like cases, for the respective 
congregations to be otherwise than accustomed to, and 
thoroughly acquainted with, those precomposed set forms 
of prayer, in which they joned. 

We own indeed, that, by reason of the ancient Chris- 
tians industriously concealing their mysteries, copies of 
their office of joint devotion might not be common. 
And therefore (except the Lord's prayer, which the cate- 
chumens were taught before their baptism, and the 
psalms, which they read in their Bibles) none were ac- 
quainted with their joint devotions before they were bap- 
tized ; but were forced to learn them by constant attend- 
ance upon them, and by the assistance of their brethren. 
But the forms, notwithstanding, were well known to the 



20 The Lawfulness and Necessity of a 

Tntroduct. main bodj of the congregation : and tho'se very persons, 
^ who at first were strangers to them, did, as well as others, 

by frequenting the public assemblies, attain to a perfect 
knowledge of them ; because they were daily accustomed 
to them, and consequently, in a very short time, tho- 
roughly acquainted with them; which was the second 
thing I was to prove. 1 come now in the last place to 
prove, 

111 Thirdly, That the practice of the ancient Jews, 
our Saviour, his Apostles, and the primitive Christians, 
Xvarrants the imposition of a national precomposed Li- 
turgy ; and this I shall make appear in the following 
manner. 

1. Their practice proves that a precomposed Liturgy 
was constanly imposed upon the laity. For that, with- 
out joining in which it was impossible for the laity to 
hold church-communion, was certainly imposed upon 
the laity. Now their practice proves that it was impos- 
sible for the laity to hold communion with either the 
Jewish or Christian Church, unless they joined in a pre- 
composed Liturgy ; because the joint use of a precom- 
posed Liturgy was their particular way of worship : and 
consequently as many of the laity as held communion 
with them must submit to that way of worship ; and as 
many as submitted to that way of worship had a precom- 
posed Liturgy imposed upon them. 

2, Their practice shows that a precomposed Liturgy 
was imposed on the clergy, i, e. the clergy were obliged 
to the use of a precomposed Liturgy in their public min- 
istrations. For since the use of such a Liturgy was set- 
tled amongst them, it was undoubtedly expected from the 
respective clergy, that they should practise accordingly. 
For any one, that is in the least versed in antiquity, must 
know how strict the church^governors Avere in those 
iimes, and how severely they would animadvert upon 
such daring innovators, as should offer to set up their own 
fancies in opposition to a settled rule. So that it is no 
wonder, if in the first centuries we meet with no law to 
establish the use of Liturgies ; since those primitive pat- 
terns of obedience looked upon themselves to be as much 
obliged by the custom and practice of the church, as they 
could be by the strictest law.* But we find that afterwards, 

*The absence of anj' law to establish the use ofhlvjrgi^s, strecgthen 



National precomposed Liturgy, 21 

when the perverseness and innovations of the clergy gave ^"^''° "^^; 
occasion, the governors of the Church did, by making 
canons on purpose, obhge the clergy to the use of pre- 
composed Liturgies ; as may be seen in the eighteenth 
canon of the council of Laodicea : which, as 1 have 
showed, enjoined, that " the same Liturgy should be used 
" both at the ninth hour, and in the evening :" which is 
as plain an imposition of a precomposed Liturgy, as ever 
was or can be made. Thus also the second council of 
Mela enjoins, that " such prayers should be used by all, 
" as were approved of in the council, and that none 
" should be said in the church, but such as had been ap- 
" proved of by the more prudent sort of persons in a sy- 
" nod :*' which is another as plain imposition of a precom- 
posed Liturgy as words can express,even upon the clergy. 
But though neither clergy nor laity had been thus 
obliged, yet one would think that the practice of all the 
ancient Jews, our blessed Saviour himself, his Apostles, 
and the whole Christian world, for almost fifteen hundred 
years together, should be a sufficient precedent for us to 
follow still. We may be sure, that had they not known 
the joint use of Liturgies to have been the best way of 
worshipping God, they would never have practised it : 
but since they did practise it, we ought in modesty to al- 
low their concurrent judgments to be too great to be 
withstood by any person or society of men ; and conse- 

the evidence in their favor ; because where any practice prevails 
universally, and no law can be produced, in which it originated, we 
are bound to consider it as common, or unwritten law, derived from 
the Apostles,the first founders of the Christian Church. ''As every new 
law," says Dr. Priestly, *'is made to remove some incoovenience the 
state was subject to before the making of it, and for which no other 
method of redress was effectual, the law itself is a standing, and the 
raost authentic, evidence we can require of the state of things previous 
to it." — Lect.on Hist. Sec. ix. Ifthen there were a law to establish the 
use of a precomposed form of prayer, we should infer that previous to 
the existence of the law, a precomposed form had not been used ; and 
consequently that extempore worship had been practised. — If our Sa- 
viour had given an express injunction to pray, we should have inferred 
that prayer was not customary, or had fallen into disuse. But we find 
that he gave directions as to the nnode of prayer, but not as to the duty 
in the abstract. As written precomposed forms of prayer were in use in 
the Jewish church, the very absence of any directions from our Saviour 
on the subject of precomposed forms, shows that he did not change the 
practice. — Am. Ed. 

67 As before quoted in notes 60. 63. p. 15, 16. 



22 Tht Lawfulness and Ktcessity oj a 

Introduct. quently that their practice warrants the imposition of & 
'' precomposed Liturgy. 

And if of a precomposed Liturgy, it does for the same 
reason warrant the imposition of a national precomposed 
Liturgy : for it appears, from what has been said upon my 
second head, that the precomposed Liturgy of both 
Jews and Christians were such as the respective congre- 
gations were accustomed to, and thoroughly acquainted 
with ; and therefore their practice warrants the impo- 
sition of such a precomposed Liturgy, and consequently of 
a national precomposed Liturgy. For upon supposition 
that it is expedient for the congregations to be accus- 
tomed to, and thoroughly acquainted with the Liturgies, 
which they join in use of; it is plain that a whole 
nation may as well have the same Liturgy, as each con- 
gregation may have a distinct one. And the clergy of a 
whole nation may as well resolve in a synod, or require 
by a canon made to that purpose, that the same Liturgy 
shall be used in every part of the nation, as leave it to 
the liberty of every particular bishop or minister to choose 
one for his own diocese or congregation.* Nor is such 
an imposition of a national precomposed Liturgy any 
greater grievance to the laity, than if each pastor imposed 
his own precomposed Liturgy or prayer conceived extem- 
pore on his respective flock ; because every precomposed 
Liturgy or extempore prayer is as much imposed, and 
lays as great a restraint upon the laity, as the imposition 
of a national Liturgy . Nor, again, is the the Synod's im- 
posing a national Liturgy any grievance to the clergy ; 
since it is either done by their proper governors alone, or 
else (especially according to our English constitution) by 
their proper governors, joined with their own representa- 
tives. So that such imposition, being either what they 
are bound to comply with in point of obedience, or else 
an act of their own choice, cannot for that reason be any 
hardship upon them. 

* It is well knoiTn that in the primitive church it was usual for the 
Bishopof the Diocese either to compose a Liturgy himself, or to adopt 
one composed by some other Bishop. In either cases, it was his right 
and his duty to set forth a liturgy, for common use. — Now as the use of 
one liturgy produces greater unity than the use of ojany, the more ex- 
tensive the use of any one becofues, supposing it to be scriptural, the 
better. In the French Encycjopaedia, [^vi. Liturgit^) the Liturgy of 
the Church of England is said to be superior to all other protestant lit- 
urgies ; and if so, it is very desirable that all protestants at least, should 
unite in the use of it, with ?uch. modifications as their political conditio* 
mav demand.' — Am, Ed. 



National precomposed Liturgy, 23 

Since therefore (to draw to a conclusion) this impo- Introduct. 

jition of a national precomposed Liturgy is warranted by 

he constant practice of all the ancient Jews, our Saviour 
himself, his Apostles, and the primitive Christians ; and 
since it is a grievance to neither clergy nor laity, but ap- 
pears quite, on the other hand, as well from their concur- 
rent testimonies, as by our own experience, to be so 
highly expedient, as that there can be no decent or uni- 
form performance of God's worship without it ; our ad- 
yersaries themselves must allow it to be necessary.* 

♦ There is one advantage in the use of a liturgy which Wheatly has not 
mentioned, but which is concisely and forcibly stated by Dr. Buchanan, 
in his remarks on the Liturgy of the Syrian Church in India. " Here, " 
says he, • as in all churches in a stale of decline, there is too much for- 
mality in the worship. But they have the Bible and a Scriptural Liturgy ; 
and these will save a church in the worst of times. These may pre- 
serve the spark ttnd life of religion, though the flame be out. And a« 
there were but few copies of the Bible among the Syrians, (for every copy 
was transcribed with the pf-n) it is highly probable, that if they had not 
enjoyed the advantage of the daily prayers, and daily portions of Scrip- 
ture in their Liturgy, there would have been in the revolution of ages, no 
vestige of Christianity left among them.— In a nation like ours, overflow- 
ing with knowledge, men are not always in circumstances to perceive the 
value of a scriptural Liturgy. When Christians are well taught, they 
think they want something better ; but the young and the ignorant, who 
form a great proportion of the community, are edified by a little plain 
instruction frequently repeated. A small church or sect may do with- 
out a form for a while ; but a national Liturgy is that which preserves a 
relic of the true faith among the people in a large empire, when the 
Priests leave their articles and their confessioks of faith. Woe to 
the declining church which hafh no Gospel Liturgy ! Witness the Pres- 
byterians in the West of England, and some other sects, who are said 
to have become Arians and Socinians to a man. The Puritans of a for- 
mer age did not live long enough to see the use of an evangelical form- 
tilary. By them, the experiment of a pure Church devoid of form, was 
made under the most favorable circumstances ; and the issue has been 
much the same, as in former ages. The Puritan Church in England com- 
menced under the fairest auspices. I know not what was wanting of 
human and local circumstance, to give peculiar doctrines perpetuity ; 
but yet, with the first generation of men, (a case of frequent example) 
the spiritual fervor seemed to pass away. Instead of increasing, it de- 
creased and declined in most places, till little more than the name was 
left. For when the spirit is gone, (in a church having no form) nothing 
is left. In the mean time, primitive Christianity revived in England Cnot 
amongst them,) but in the midst of rational /orm* and evangelical arh- 
cits ; ' for so it seemed good unto God ;'' and from that source is derived 
the greater part of pure religion now professed in this land, under what- 
ever form it may exist."— Christian Researches, Boston, 1811, p. 158, 
and Dote. 

In America we haye felt the force of these remarks ; for there have been 
instances, in some of our new settlements, in which a knowledge of 
Christianity has been kept alive, and divine worship constantly celebra- 
ted, by means of the Bible and the prayer book, where people have not 
seen a clergyman for fifteen or twenty years.— w2m. Ed. 



24 Of the Original of the 

Jntroduet. ^^d if SO, they can no longer justify their separation 
from the Church of England, upon account of its impos- 
ing The Book of Common Prayer^ &c. as a national pre- 
composed Liturgy ; unless they can show, that though 
national precomposed Liturgies in general may be law- 
ful ; yet there are some things precribed in that of the 
Church of England, which render it unlawful to be com- 
plied with : which that they cannot do, is, I hope, 
(though only occassionally, yet) sufficiently shown in the 
following illustration of it. From which I shall now de- 
tain the reader no longer than to give him some small ac- 
count of the original of The Book of Common Prayer^ and 
of those alterations which were afterwards made in it, be- 
fore it was brought to that perfection in which we now 
have it. And this I choose to do here, because I know 
not where more properly to insert such an account. 



How the 
Liturgy 
stood be- 
fore the 
Reforma- 
tion. 



What was 
done in re- 
lation to 
Liturgical 
matters in 
King Hen- 
ry VIIPs 
time. 



.-^?t APPENDIX to the Introductory Discourse, concern- 
ing the Original of The Book of Common Prayer, 
and the several ^Alterations which were afterwards 
made in it. 

Before the Reformation, the Liturgy was only in 
Latin, being a collection of prayers made up partly of 
some ancient forms used in the primitive church, and 
partly of some others of a later original, accommodated 
to the superstitions which had by various means crept by 
degrees into the Chureh of Rome, and from thence deri- 
ved to other churches in communion with it ; like what we 
may see in the present Roman Breviary and Missal. And 
these things being established by the laws of the land, and 
the canons of the church, no other could publicly be made 
use of: so that those of the laity, who had not the advan- 
tage of a learned education, could not join with them, or be 
any otherwise edified by them. And besides, they being 
mixed with addresses to the Saints, adoration of the Host, 
Images, &c. a great part of the worship was in itself idola- 
trous and profane. 

But when the nation in King Henry VIIPs time was 
disposed to a reformation, it was thought necessary to 
correct and amend these offices : and not only have the 
service of the church in the English or vulgar tongue, 
(that men might pray, not with the spirit only^ but with the 
understanding also ; and that he who occupied the room of 



Book of Common Prayer, 26 

the unlearned, might understand that unto which he was to Appendix 
say Amen ; agreeable to the precnpt of St. PauF); but also i^troduct. 

to abolish and take awa^^ all that was idolatrous and super- J 

stitious, in order to restore the service of the church to its 
primitive purity. For it was not the design of our Refor- 
mers (nor indeed ought it to have been) to introduce a 
new form of worship into the church, but to correct and 
amend the old one ; and to 'purge it from those gross cor- 
ruptions which had gradually crept into it, and so to ren- 
der the divine service more agreeable to the Scriptures, 
and to the doctrine and practice of the primitive church 
in the best and purest ages of Christianity. In which 
reformation they proceeded gradually, according as 
they were able. 

And first, the ^^Convocation appointed a committee 
A. D. 1537, to compose a book, which was called, The 
godly and pious institution of a christen man ; containing a 
declaration of the Lord's Prayer, the Ave Maria, the 
Creed, the Ten Commandments, and the Seven Sacra- 
ments '", &c.* which book was again published A. D. 
1540.t and 1543; with corrections and alterations, under 
the title of A necessary doctrine and erudition for any 
christen man : and, as it is expressed in that preface, was 
set furthe by the King, with the advyse of his Clergy ; the 

68 1 Cor. xiv, 15, 16. Bishop Atterbnry's Kights of an 

69 For what relates to the autho- English Convocation, lod edit, from 
rity of the Convocation, in this and p. 184 top. 205. 

the two following paragraphs, see 70Strype'sMera.Cran.p.52 — 54. 

* Collier says that the Institution was piiblJphed in 1537; bntwas com- 
posed in Convocation three years before, as a direction for the Bishops 
and Clergy. Shepherd says, that it was compiled in 1537, by Abp. Cran- 
mer, Bp. Latimer and the Commissioners ; and afterwards revised by the 
King^ and ratified by Parliament. Neither of them cite any authorities ; 
and Shepherd only remarks, that Collier was probably mistaken. May 
not this diversity have grown out of the disputes on the rights and power 
of an English convocation ? Am. Ed. 

t Wheatly mentions this Edition of 154-0, on the authority of S(rype, 
in his life of Cranmer ; but Shepherd says that Strype's MS. mistated that 
year for 1543, which is evident from his Memorial vol. I. p. 378,yheiT; he 
observes that the name Erudition was given to it in 1543. — The truth 
appears to be this, that in 1540 the king granted a commission, which vvag 
confirmed by act of Parliament, to several Bishops and other divine.^ to 
draw up an Exposition of such things as were necessary for the Institution 
of a Christian man. See Strype's Mem. vol. I. p. 356. These Com- 
missioners probably made the Institution of 1537 the basis of their new 
work ; which was reviewed in Convocation April 1543, and was publish- 
ed by Thomas Berthelet the King's Printer, in May following, under the 
title of " A necessary Doctrine and Erudition for any Christen man.,^"* 
and was received by Parliament the same year. — «/3w. Ed, 

D 



26 Of the Original of Hit 

Appendix Lordes bothe spiriiuatl and temporally with the nether hmse 
Introduct ^f Parliament^ having both sene and lyked it very well, 
_* Also in the jear 1540, a committee of Bishops and Di- 
vines was appointed by King Henry VIII. (at the pe- 
tition of the Convocation) to reform the rituals and of- 
fices of the church. And what was done by this com- 
mittee for reforming the offices was re-considered by the 
Convocation itself two or three years afterwards, viz. in 
Febuary 1542-3. And in the next year the King and 
his Clergy ordered the prayers for processions, and lita- 
nies, to be put into English, and to be publicly used. 
And finally, in the year 1545, the King's Ptimer came 
forth, wherein were contained, amongst other things, 
the Lord's Prayer, Creed, Ten Commandments, Venite, 
Te Deum, and other Hymns and Collects in English ; 
and several of them in the same version in which we now 
use them. And this is all that appears to have been 
done in relation to liturgical matters in the reign of King 
Henry VIII. 
of Com'!.°^ In the year 1547, the first of King Edward VI. Decem- 
mon Prayer ber the second, the ^^Convocation declared the opinion, 
compiled nullo reclamante^ that the Communion ought to be ad- 
of k!oT^" ministered to all persons under both kinds. Whereupon 
Edward an Act of Parliament was made, ordering the Commu- 
^^' niontobeso administered.* And then a committee of 
Bishops, and other learned Divines, was appointed to 
compose an uniform order of Communion^ according to the 
rules of Scripture, and the use of the primitive Church, In 
order to this, the committee repaired to Windsor castle, 
and in that retirement, within a few days, drew up that 

71 See Strype^s Memorials of Archbishop Cranmer, p. 157', 153. 

* Shepherd says (he first parliament of Edward enacted, that the Holy 
Communion should be received by the Laity in both kinds, and directed 
a new office to be composed for the purpose. This, with the royal pro- 
clamation prefixed, was published early in March 1547. On the 13th of 
the same month, copies were sent to the bishops to be circulated through 
their respective dioceses, " that the form might be und erstood by the cler- 
gy, explained to the people, and universally adopted at the approach- 
ing festival of Easter." The apparent contradiction between this ac- 
count and that by Wheatly, is easily reconciled. The year then began 
at the vernal equinox. The first parliament of Edward VI. sat from 
Nov. 4 till Dec. 24th, 1547, and the Convocation sat as usual at the 
same time. The communion book prepared during that session, was 
•* published early in March following, with the King's proclamation pre- 

fixed, dated March 8. On the 13th, that is, 8 days before the end of 
the year 1547, the privy council sent the communion book to the Bish- 
ops, that it might be used at Easter, which was the second or third Sun- 
day in 1548....*^m,Ed. 



Book of Common Prayer* 27 

form which is printed in Bishop Sparrow's collection.''^ Appendix; 
And this being immediately brought into use the next Tni/J^pct 

year, the same persons being impowered by a new com- ^i 

mission, prepare themselves to enter upon a yet nobler 
work ; and in a few months time finished the whole Li- 
turgy, by drawing up public offices not only for Sundays, 
and Holidays, but for Baptism, Confirmation, Matri- 
mony, burial of the Dead, and other special occasions ; 
in which the forementioned office for the holy Com- 
munion was inserted, with many alterations and amend- 
ments. And the whole book being so framed, was set 
forth by the common agreement and full assent both of the 
Parliament and Convocations provincial ; i. e. the two Con- 
vocations of the provinces of Canterbury and York. 

The committee appointed to compose this Liturgy 
were, 

1. T/ioma^ Cmnmer, Archbishop of Canterbury ; who 
was the chief promoter of our excellent Reformation ; and 
had a principal hand, not only in compiling the Liturgy, 
but in all the steps made towards it. He died a martyr 
to the religion of the Reformation, which principally by 
his means had been established in theChurch of England ; 
being burnt at Oxford in the reign of Queen Mary, 
March 21, 1556. 

2. Thomas Goodrich^ Bishop of Ely, 

3. Henry Holbech^ alias Randes, Bishop of Lincoln. 

4. George Day^ Bishop of Chichester. 

5. John Skip^ Bishop of Hereford. 

6. Thomas Thirlby^ Bishop of Westminster. 

7. J^icholas Ridley, Bishop of Rochester, and afterwards 
of London. He was esteemed the ablest man of all that 
advanced the Reformation, for piety, learning, and solidity 
of judgment. He died a martyr in Queen Mary's reign, 
being burnt at Oxford, October 16, 1553. 

8. Dr. William May, Dean of St. Paul's, London, and 
afterwards also Master of Queen's College in Cambridge. 

9. DT,John Ta2//or,Dean, afterwards Bishop of Lincoln. 
He was deprived in the beginning of Queen Mary's reign, 
and died soon after. 

10. Dr. Simon Heynes, Dean of Exeter. 

IL Dr. John Redmayne, Master of Trinity College in 
Cambridge, and Prebendary of Westminster. 

1 2. Dr. Richard Cox, Dean of Christ-Church in Oxford, 
Almoner and Privy-Counsellor to King Edward VI. He 

72 Page 17. 



28 Of the Original of the 

Appendix ^as deprived of all his preferments in Queen Mar3?'s reign, 
Introduct ^"^ ^^^ ^^ Frankfort ; from whence returning in the reign 

. I of Queen Elizabeth, he was consecrated Bishop of Ely. 

13. Mr. Thomas Robertson, Archdeacon of Leicester.* 
And con- Thus was our excellent Liturgy compiled by Martyrs 
AcTof ^ ^"^ Confessors, together with divers other learned Bi- 
Parliament shops and Divines ; and being revised and approved by 
the Archbishops, Bishops, and Clergy of both the pro- 
vinces of Canterbury and York, was then confirmed by 
the King, and the three estates in Parliament, A. D. 
1548^^, who gave it this just encomium, viz. ivhich at 
this time BY THE AID OF THE HOLY GHOST, with 
uniform agreement is of them concluded^ setforth^ Slc* 
But after- g^^ about the end of the j^ear 1550, or the beginning 
mttteVto' ^^ 1551, some exceptions were taken at some things in 
the cen- this book, which were thought to savour too much of su- 
sureof Bu- perstition. To remove these ol)jections therefore, Arch- 
cer and bishop Cranmcr proposed to review it : and to this end 
called in the assistance of Martin Bucer, and Peter Mar- 
tyr, two foreigners, whom he had invited over from the 
troubles in Germany ; who not understanding the Eng- 
lish tongue, had Latin versions prepared for them : one 
Alesse, a Scotch Divine, translating it on purpose for the 
use of Bucer ; and Martyr being furnished with the ver- 
sion of Sir John Cheke, who had also formerly translated 
Up^'^ it into ^'* Latin. What liberties this encouraged them to 
cep°tlons I't ^^^^ ^^ their censures of the first Liturgy, and how far 
was re- they Were instrumental to the laying aside several very 
viewed and primitive and venerable usages, 1 shall have properer op- 
f ^^^^ • portunities of shewing hereafter, when I come to treat 
of the particulars in the body of the book. It will be 
sufficient here just to note the most considerable additions 
and alterations that were then made : some * i which 
must be allowed to be good ; as especially the addition of 
the sentences, exhortation, confession, and absolution^ at the 
beginning of the morning and evening services, which in 

73 Second and third of Edward VI. chap, i, 

74 Strjpe's Memorials of Archbishop Cranmer, p. 210. 

• Shepherd jays, that this list if taken from Fuller, whose authoritj he 
thinks is questionable. Three of the Bishops there nacned, Thirlbj, 
Skip and Day, protested against the bill for authorizing the book, and 
some of the Divines are supposed to have been equally unfriendly to it. 
The Commission, he thinks it probable, is not upon record ; and if 
these persons were on the Commission, they cannot have afforded 
Cranmer and Ridley much assistance. In this opinion Shepherd has fe- 
lowed Strype. (Mem. voL II. p. 85.)— ^m. Ed. 



Book of Common Prayer. 29 

the first Common Prayer Book began with the Lord^s Appendix 
prayer. The other changes were the removing of some ij^t^o^uct 

rites and ceremonies retained in the former book ; such * 

as the use oioilin baptism ; the unction of the sick ; prayers 
for souls departed, both in the communion-office, and in 
that for the burial of the dead ; the leaving out the invo- 
cation of the Holy Ghost in the consecration of the Eu- 
charist, and the prayer of oblation that was used to follow 
it ; the omitting the rubric, that ordered water to be 
mixed with wine, with several other less material varia* 
tions. The habits also, that are prescribed by the former 
book, were ordered by this to be laid aside ; and, lastly, 
a rubric was added at the end of the communion-office ^^^ ^5^'" 
to explain the reason oikneelingdii the Sacrament. The ^y act of 
book thus revised and altered was again confirmed in Parlia- 
Parliament A. D. 1551, who aeclared, that the alterations ment.Both 
that were made in it proceeded from curiosity rather than ^^^^^^_ ^ 
any worthy cause. But both this and the former act made pealed by 
in !548, were repealed in the first year of Queen Mary, Q. Mary, 
as not being agreeable to the Romish superstition, which 
she was resolved to restore. 

But upon the accession of Queen Elizabeth, the act of ^"^j']^'^' 
repeal was reversed ; and, in order to the restoring of the of g e^j. 
English service, several learned divines were appointed to ward was 
take another review of King Edward's Liturgies, and to fpj" C**^" 
frame from them both a book for the use of the Church ^J^ ^^;^^^ 
of England. The names of those who, Mr. Cambden" ofQ, Eliz- 
says,were employed, are these that follow : abeih. 

Dr. Matthew Parker, afterwards Archbishop of Can- 
terbury, 

Dr. Richard Cox, afterwards Bishop of Ely. 

Dr. May, 

Dr. Bill, 

Dr. James Pilkington, afterwards Bishop of Durham. 

Sir Thomas Smith, 

Mr. David Whitehead. 

Mr. Edmund Grindall, afterwards Bishop of London, 
and then Archbishop of Canterbury. 

To these, Mr. Strype says^^ were added Dr. Edwin 
Sandys, afterwards Bishop of Worcester, and Mr. Edward 
Guest, a very learned man, who was afterwards Arch- 
deacon of Canterbury, Almoner to the Queen, and Bi- 
shop of Roshester, and afterwards of Salisbury. And this 

7S In his History of Queen Eli- 76 Strype's Annals of Queen Eli- 
zabeth, zabeth, p. 82, 83. 



30 Of the Original of the 

Appendix last person, Mr. Strype thinks, had the main care of the 
*° whole business ; being, as he supposes, recommended by 

J!J^^^^^ Parker to supply his absence. It was debated at first, 
which of the two books of King Edward should be re- 
ceived ; and secretary Cecil sent several queries to Guest, 
concerning the reception of some particulars in the first 
book; as prayers for the dead, the prayer of consecration, 
the delivery of the sacrament into the mouth of the com- 
municant, &c.^^ But however, the second book of King 
Edward was pitched upon as the book to be proposed to 
the Parliament to be established, who accordinglj' passed 
and commanded it to be used, with one alteration or addi- 
tion of certain lessons to be used on every Sunday in the year, 
and the form of the Litany altered and corrected, and two 
sentences added in the delivery of the sacrament to the com* 
municants, and none other, or otherwise. 

The alteration in the Litany here mentioned was the 
leaving out a rough expression, viz. from the tyranny of 
the Bishop of Rome, and all his detestable enormities^ which 
was a part of the last deprecation in both the books of 
King Edward ; and the adding those words to the first 
petition for the Queen, strengthen in the true worshipping 
of thee, in righteousness and holiness of life, which were not 
in before. The two sentences added in the delivery of 
the sacrament were these, the body of our Lord Jesus Christ, 
which was given for thee ; or the blood of our Lord Jesus 
Christ, which was shed for thee ,• preserve thy body and soul 
to everlasting life: which were taken out of King Ed- 
ward's first book, and were the whole forms then used : 
whereas in the second book of that King, these sentences 
were left out, and in the room of them were used, take, 
eat, or drink this, with what follows ; but now in Queen 
Elizabeth's book both these forms were united. 

Though, besides these here mentioned, there are some 
other variations in this book from the second of King 
Edward, viz. The first rubric, concerning the situation 
of the Chancel and the proper place of reading divine 
service, was altered; the Habits enjoined by the first 
book of King Edward, and forbid by the second, were 
now restored. At the end of the Litany was added a 
prayer for the Queen, and another for the Clergy. And, 
lastly, the rubric that was added at the end of the com- 
munion-office, in the second book of King Edward VL 
against the notion of our Lord's real and essential presence 

77 Strjpe, ut supra. 



Book of Common Prayer* 31 

in the holy Sacrament, was left out of this. For it being Appendii 
the Queen's design to unite the nation in one faith, it |„troduct 

was therefore recommended to the divines to see that J 

there should be no definition made against the aforesaid 
BOtion, but that it should remain as a speculative opinion 
not determined, in which every one was left to the free- 
dom of his own mind. 

And in this state the Liturgy continued without any And some 
farther alteration, till the first year of King James I. ^IdebTt 
when, after the conference at Hampton-court, between in the 
that Prince with Archbishop Whitgift of Canterbury, reign of 
and other Bishops and Divines on the one side ; and Dr. ^••^^"^^s^- 
Reynolds, with some other Puritans on the other; there 
were some forms of thanksgiving added at the end of the 
Litany, and an addition made to the catechism concerning 
the sacraments ; the catechism before that time ending 
with the answer to that question which immediately fol- 
lows the Lord's prayer. And in the rubric in the begin- 
ning of the office for private baptism, the words lawful 
minister were inserted, to prevent mid wives or laymen 
from presuming to baptize, with one or two more small 
alterations. 

And in this state it continued to the time of King And the 
Charles II. who, immediately after his restoration, at the ^^Jjjf ^g?^ 
request of several of the Presbyterian ministers, was will- viewed af- 
ing to comply to another review, and therefore issued out ter the Re- 
a commission, dated March 25, 1C61, to empower twelve «toration. 
of the Bishops, and twelve of the Presbyterian divines, to 
consider of the objections raised against the Liturgy, and 
to make such reasonable and necessary alterations as they 
should jointly agree upon : nine assistants on each side 
being added to supply the place of any of the twelve 
principals who should happen to be absent. The names 
of them are as follow : 



n 



Of the Original of the 



Appendix On the Episcoparian side. 



Introduct, 



Principals. 

Dr. Fruen, Archb. of York. 
Dr. Sheldon^ Bp. of London. 
Dr. Cosinf Bp, of Durham. 
Dr. ^amer,Bp.of Rochester 
*Dr.Z'mg, Bp. of Chichester, 
Dr. H^nchman^ Bp . of Sarum. 
Dr.Jllor%,Bp. of Worcester, 
Dr»Sanderson,Bp.of Lincoln, 
Dr. Laney, Bp. of Peterboro 
Dr. Walton^ Bp. of Chester. 
Dr. Stern, Bp. of Carlisle. 
Dr. Gauden, Bp. of Exeter. 

Coadjutors. 
Dr.£^ar/e5,Dean of Westmin- 
Dr. Heylin, [ster. 

Dr. Hackeit, 
Dr. Barwick. 
Dr. Gunning, 
Dr. Pearson. 
Dr. Pierce. 
Dr. Sparrow. 
Mr. Thorndike. 



On the Presbyterian side< 

Principals. 

T>Y. Reynolds, 'Rp. of Norwich^ 

Dr. Tucknty, 

Dr. Conant, 

Dv» Spursiow, 

Dr. JVallis, 

Dr* M anion. 

Mr. Calamy^ 

Mr. Baxter. 

Mr. Jackson. 

Mr. Case. 

Mr. C/flrA:. 

Mr. Xewcomeru 

Coadjutorsii 
Dr. Horion. 
Dr. Jacomh. 
Mr. Ba«e5. 
Mr. Rawlins on. 
Mr. Cooper. 
Dr. Lightfoot. 
Dr. Collins. 
Dr. Woodbridge* 
Mr. Z)rflA;e. 



These commissioners had several meetings at the Sa- 
voy, but all to very little purpose; the Presbyterians 
heaped together all the old scruples that the Puritans had 
for above a hundred years been raising against the Li- 
turgy, and, as if they were not enough, swelling the 
number of them with many new ones of their own. To 
these, one and all, they demand compliance on the 



* I do not meet with this name 
eitherinthecopjoftbe comnQission 
that was printed in 1661, in the ac- 
count of tlie proceedings of the 
Commissioners, or in that copy of 
it which Dr. Nichols has printed at 
the end of his preface to his book 
upon the Common Prayer ; nor in 
that which Mr. Collier gives us in 
his Ecclesiastical History.* But 
Mr. Baxier inserts it in the copy of 
the commission that he has printed 
in the narrative of his ownlifejt and 
* Vol. II. p. 876. 



Dr. Nichols mentions him in his in- 
troduction to his Defence of the 
Doctrine and Discipline of the 
Church of England ; and there are 
not twelve principal Commission- 
ers on the Church side with ont him: 
and therefore I suppose he was left 
out of the copy of the commission 
in 166', by the printer's mistake, 
and that from thence Dr. Nichols 
and Mr. Collier might continue the 
omission. 

t Page 303. 



Book of Common Prayer. 33 

Church side, and will hear of no contradiction even in Appendix. 
the minutest circumstances. But the complelest piece of *° ^^^^ 

assurance was the behaviour of Baxter, who (though the [ 

King's commission gave them no farther power, than to 
compare the Common Prayer Boole with the most ancient Li- 
turgies that had been used in the Church, in the most primi- 
tive and purest times ; requiring them to avoids as much as 
possible, all unnecessary alterations of the Forms and Liturgy^ 
wherewith the people were altogether acquainted, and had so 
long received in the Church of England) would not so much 
as allow that our Liturgy was capable of amcnduient, but 
confidently pretended to compose a new one of his own ; 
and, without any regard to any other Liturgy w hatsoever. 
either modern or ancient, amassed together a dull, te- 
dious, crude, and undigested heap of stuff j which, toge- 
ther with the rest of the Commissioners on the Presby- 
terian side, he had the insolence to offer to the Bishops, 
to be received and established in the room of the Liturgy. 
' Such usage as this, we may reasonably think, must draw 
the disdain and contempt of all that were concerned for 
the Church. So that the conference broke up, without 
any thing done, except that some particular alterations 
were proposed by the episcopal divines, which, the May 
following, were considered and agreed to by the whole 
Clergy in Convocation. The principal of them were, 
that several lessons in the calendar were changed for 
others more proper for the days ; the prayers for particular 
occasions were disjoined from the Litany, and the two 
prayers to be used in the Ember-weeks, the prayer for the 
Parliament, that for all conditions of men, and the general 
thanksgiving, were added : several of the collects were al- 
tered, the epistles and gospels were taken out of the last 
translation of the Bible, being read before according to 
the old translation: the office for baptism of those of riper 
years, and the forms of prayer to be used at sea, were 
added^^ In a word, the whole Liturgy was then brought 
to that state in which it now stands ; and was unani- 
mously subscribed by both houses of Convocation, of both 
Provinces, on Friday the 20th of December 1661. And 
being brought to the house of Lords the March following, 
both houses very readily passed an act for its establishment; 
and the Earl of Clarendon, then high Chancellor of Eng- 
land, was ordered to return the thanks of the Lords to the 

7S For a raore particular account of what was done in this review. 
?ee (he Preface to (he Common Prayer Book. 

E 



34 Of Hit Original of the 

Appendix Bishops and Clergy of both Provinces, for the great car6 
Introduct. ^"^ industry shewn in the review of it."^ 

[ Thus have I given a brief historical account of the first 

The com- compiling the Book of Common Prayer, and of the seve- 
I piling of ral reviews that were afterwards taken of it by our Bishops 
tur ^\c ^"^ Convocations: one end of which was, that so " who- 
donYby an *' soever will may easily see (as Bishop Sparrow shews on 
eccJesiasti- " a like^^ occasion) the notorious slander which some of 
cal,andnot u (jjg Roman persuasion have endeavoured to cast upon 
power. " ^"*' Church, viz. That her reformation hath been alto- 
" gether lay dj\d parliamentary,'''^ For it appears by the pro- 
ceedings observed in the reformation of the service of the 
church, that this reformation was regularly made by the 
Bishops and Clergy in their provincial synods : the King 
and Parliament only establishing by the civil sanction \s\idii 
was there done by ecclesiastical authority, " It was indeed 
" (as my Lord Bishop of Sarum has excellently well ob- 
" served)^*^ confirmed by the authority of Parliament, and 
" there was good reason to desire that, to give it the force 
" of a law; but the authority of [the book and] those 
" changes is wholly to be derived from the Convocation, 
" who only consulted about them and made them. And 
" the Parliament did take that care in the enacting them, 
" that might shew they did only add the force of a law to 
" them : for in passing them it was ordered, that the Book 
" of Common Prayer and Ordination should only be read 
" over, (and even that was carried upon some debate ; for 
" many, as I have been told, moved that the book should 
" be added to the act, as it was sent to the Parliament 
" from the Convocation, without ever reading it ; but that 
" seemed indecent and too implicit to others,) and there 
" was no change made in a tittle by Parliament. So that 
" they only enacted by a law what the Convocation had 
" done." And therefore, as his Lordship says in another 
place^^, " As it were a great scandal on the first general 
" councils to say, that they had no authority for what 
" they did, but what they derived from the civil power } 
" so it is no less unjust to say, because the Parliament zm- 
^^ powered (I suppose his Lordship means approved) some 
" persons to draw up forms for the more pure administra- 

79 Preface to his Collection of 80 Vindication of Ordinations of 
Articles, &;c. towards the end. the Church of England, p. 53, 5A. 

81. P. 74, 75. 

* The royal assent was given to it May 19, 1662. 



Book of Common Prayer* 35 

'' tion of the sacraments, and enacted that these only should Appendix 
'' be lawfully used in this realm, which is the civil sane- jjjt^^jmjf^ 

" tion ; that therefore these persons had no other autho- [ 

" rity for what they did. Was it ever heard of that the 
" civil sanction, which only makes any constitution to 
" have the force of a law, gives it any other authority 
" than a civil one ? The Prelates and other Divines, 
*' that compiled [these forms] did it by virtue of the au^ 
" thority they had from Christ, as pastors of his church ; 
" which did impower them to teach the people the 
" pure word of God, and to administer the sacraments, 
'• and to perform all holy functions, according to the 
'' Scripture, the practice of the primitive church, and the 
^' rules of expediency and reason ; and this they ought to 
" have done, though the civil power had opposed it ; in 
" which case their duty had been to have submitted to 
" whatever severities and persecutions they might have 
" been put to for the name of Christ, or the truth of his 
" Gospel. But on the other hand, when it pleased God, 
'' to turn the hearts of those which had the chief power, 
" to set forward this good work ; then they did, as they 
" ought, with all thankfulness acknowledge so great a 
*' blessing, and accept and improve the authority of the 
" civil power, for adding the sanction of a law to the rc- 
" formation, in all the parts and branches of it. So by the 
" authority they derived from Christ, and the warrant they 
*• had by the Scripture and the primitive Church, these 
** Prelates and Divines made those alterations and changes 
" in the ordinal ; and the King and the Parliament, who 
" are vested with the supreme legislative power, added 
" their authority to them, to make them obligatory on 
''.the subjects." These excellent words of this right 
reverend Prelate are a full and complete answer to the 
Romanists' cavil of the lay original of our Liturgy. And 
I cannot but wonder, that others, who have wrote ex- 
ceeding well on the Common Prayer Book, have not been 
careful to obviate this objection ; but have indeed rather 
given occasion for it, by intimating as if the Book of 
Common Prayer had been compiled by some persons only 
by virtue and authority of the King's commission : whereas 
it was indeed a committee of the two houses of Convoca- 
tion, and the book was revised and authorized by the 
whole synod, and in a synodical way, before it received 
the civil sanction froni the King and Parliament. 



36 Of the Original of ikt 

Appendix ^y\{\ for tliis reason 1 have given a true account of this 
Luii'dLict. n"iatter, that others who are led away bj Erastian princi- 

, .,. pics, and think that the civil magistrate only has authority 

in matters of religion, may be convinced that this is not 
agreeable to the doctrine of our Church 5 who declares in 
her twentieth article, that the Church (that is, the eccle- 
siastical governors, the Bishops and their Presbyters; for 
there may be a church where there is no Christian civil 
magistrate) halh power to decree rites and ceremonies and 
authority in matters of faith : and affirms again in the thirty- 
seventh article, that where loe attribute to the Queen'^s Ma- 
jesty the chif government^ we give not to onr Princes the 
ministering either ofGod'^s word, or of the Sacraments ; hut 
that only prerogative^ which we tee to have been given aU 
zvays to all godly Princes in holy Scripture by God himself; 
that is, thai they shojild rule all estates and degrees committed 
to their charge by God^ whether they he ecclesiastical or tem- 
poral, and restrain with the CIVIL sivord the stubborn and 
evil doers. Our Liturgy was therefore first established by 
the Convocations or provincial Synods of the realm, and 
thereby became obligatory in foro conscientim ; and was 
then confirmed and ratified by the supreme Magistrate in 
Parliament, and so also became obligatory in foro civili. It 
has therefore all authority both ecclesiastical and civil. 
As it is established by ecclesiastical authority, those who 
separate themselves and set up another form of worship 
are Schismatics ; and consequently are guilty of a damna- 
ble sin, which no toleration granted by the civil magistrate 
can authorize or justify. But as it is settled by act of Par- 
liament, the separating from it is only an offence against 
the state ; and as such may be pardoned by the state. The 
act of toleratio7i therefore (SiS it is called) has freed the 
Dissenters from being offenders against the statcy notwith- 
standing their separation from the worship prescribed by 
the Liturgy : but it by no means excuses or can excuse 
them from the schism they have made in the church ; 
they are still guilty of that sin, and will be so as long as 
they separate, notwithstanding any temporal authority to 
indemnify them. 

And here I designed to have put an end to the Intro- 
duction ; but having in the first part of it vindicated the 
use of Liturgies in general, and in this Appendix given an 
historical account of our own ; I think I cannot more pro- 
perly conclude the whole than with Dr. Comber's excel- 
lent and just encomium of the latter; by which the reader 



Book of Common Prayer. 37 

will, I doubt not, be very well entertained, and perhaps Appendix 
be rendered more inquisitive after those excellencies and jn(r*^uct 

beauties which are here mentioned, and which it is one __* 

chief design of the following treatise to shew. In hopes of 
this therefore, I shall here transcribe the very words of the 
reverend and learned author. 

*^' Though all churches in the world, saith he^^, have a charac- 
" and ever had forms of prayer ; yet none was ever blessed ter of our 
" with so comprehensive, so exact, and so inoffensive a Liturgy. 
'' composure as ours: which is so judiciously contrived, 
" that the wisest may exercise at once their knowledge 
" and devotion ; and yet so plain, that the most ignorant 
"may pray with understanding: so full, that nothing is 
" omitted which is fit to be asked in public ; and so par- 
'' ticular that it compriscth most things which we would 
" ask in private ; and yet so short, as not to tire any that 
" hath true devotion : its doctrine is pure and primitive ; 
" its ceremonies so few and innocent, that most of the 
" Christian world agree in them : its method is exact and 
" natural ; its language significant and perspicuous ; oiost 
*' of the words and phrases being taken out of the holy 
" Scriptures,and the rest are the expressions of the first an'J 
" purest ages ; so that whoever takes exception at these 
" must quarrel with the language of the Holy Ghost, and 
*' fall out with the church in her greatcstinnocence ; and 
" in the opinion of the most impartial and excellent Gro- 
" tius, (who was no member of, nor had any obligation to, 
" this church,) the English Liturgy comes so near to the 
" primitive pattern, that none of the reformed churches 
" can compare with it^-^. 

" And if any thing external be needful to recommend 
" that which is so glorious within ; we may add that the 
*' Compilers were [most of them] men of great piety and 
" learning; [and several of them] either martyrs orcon- 
" fessors upon the restitution of Popery ; which as it dc- 
" clares their piety, so doth the judicious digesting of these 
*' prayers evidence theirHearning. For therein a scholar 
" may discern close logic, pleasing rhetoric, pure divinity, 
" and the very marrow of the ancient doctrine and disci- 
" pline ; and yet all made so familiar, that the unlearned 
" may safely say Amen^"*. 

" Lastly, all the^e excellencies have obtained that uni- 
" versal reputation which these prayers enjoy in all the 

82 Dr. Comber's preface, p. 4, 83 Grotins Ep. ad Boet. 

of the fol. edit. 84 I Cor. xiv. 16. 



38 Of the Original oj^ ^c. 

Appendix « world : SO that they are most deservedly adimred by the 
Introduct. '' eastern churches, and had in great esteem by the most 
_' " eminent Protestants beyond sea'*, who are the most im- 
" partial j udges that can be desired. In short, this Liturgy 
" is honoured by all but the Romanist, whose interest it 
*' opposeth, and the Dissenters, whose prejudices will not 
" let them see its lustre. Whence it is that they call that, 
" which the Papists hate because it is Protestant, supersti- 
" tious and popish. But when we consider that the best 
" things in a bad world have the most enemies^ as it doth 
" not lessen its worth, so it must not abate our esteem, be- 
" cause it hath malicious and misguided adversaries. 

*' How endless it is to dispute with these, the little suc- 
" cess of the best arguments, managed by the wisest men, 
" do too sadly testify : wherefore we shall endeavour to 
" convince the enemies, by assisting the friends of our 
" church devotions : and by drawing the veil which the 
" ignorance and indevotion of some, and the passion and 
"prejudice of others have cast over them, represent 
" the Jjiturgy in its true and native lustre : which is so 
" lovely and ravishing, that, like the purest beauties, it 
" needs no supplement of art and dressing, but conquers 
** by its own attractions, and wins the affections of all but 
" those who do not see it clearly. This will be sufficient 
"• to shew, that whoever desires no more than to worship 
" God with zeal and knowledge, spirit and truth, purity 
" and sincerity, may do it by these devout forms. And 
" to this end may the God of peace give us all meek hearts, 
" quiet spirits and devout affections ; and free us from all 
" sloth and prejudice, that we may have full churches, 
'' frequent prayers, and fervent charity ; that, uniting in 
*' our prayers here, we may all join in his praises hereafter, 
" for the sake of Jesus Christ our Lord. Amen." 

85 See Durel's Defence of the Liturgy. 



Tht End of the Introductory Discourse. 



. *CHAP. I. 
Of the TABLES, RULES, and CALENDAR. 



PART J. 
OF THE TABLES AND RULES, 



Sect. I. Of the Rule for finding Easter. 

1 HE proper Lessons and Psalms being spoken to at large ^^^P',^" 
in other parts of this treatise, there is no need to say ^ 



any thing particularly concerning the Tables that appoint 
them. I shall therefore pass them by, and begin with the 
Rule for finding Easter; which stands thus in all Books 
of Common Prayer printed in or since the year 1752 : j^^j^ ^^^ 
Easter- day is always the first Sunday after the full Moon, finding 
which happens upon or next after the twenty-first day o/* Easter. 
March ; and if the full Moon happens upon a Sunday, 
Easter-day is the Sunday after, 

§. 2. To show upon what occasion the rule was framed, 
it is to be observed, that in the first ages of Christianity ^c^c^ion^* 
there arose a great difference between the churches of this rule 
Asia and other churches, about the day, whereon Easter was 
ought to be celebrated. framed. 

* In this edition, after the example of all others published eince the 
year 1752, this chapter is printed with the alterations necessary to adapt 
it to the new Calendar, Tables^ and Rules ^ which were ordered to be 
prefixed to all future editions of the Book of Common Prayer, by the act 
24 Geo. II. entitled, .>3n./3c< /or regulating the commencement of thr 
year ; and for correcting the cale7idar. 



Part 



Easter df- 



40 Of the Tables and Rules. 

The churches of Asia kept their Easter upon the same 
day on which the Jews celebrated their pas30ver,mz. upon 
ftr^en^l '^'" ^^^^ fourteenth day of their first month Nisan (which month 
observed began at the new moon next to the vernaP equinox) ^ and 
by differ- this the J did upon what day of the week soever it fell ; and 
ri! B were from thence called Quarto decimans^ or such as kept 
Easter upon the fourteenth day after the (pua-ig^ or appear- 
ance of the moon : whereas the other churches, especially 
those of the West, did not follow this custom, but kept 
their Easter on the Sunday following the Jewish passover ; 
partly the more to honour the day, and partly to distin- 
guish between Jews and Christians. Both sides pleaded 
■ apostolical tradition: these latter pretending to derive their 
practice from St. Peter and St. Paul : whilst the others, 
viz. the Asiatics, said they imitated the example of St. 
John^ . 
Ordered to This difference for a considerable time continued with a 
^heTob- '?''^^^ ^^^^ ^^ Christian charity and forbearance ; but at 
served on length became the occasion of great bustles in the church ; 
the game which grew to such a height at last, that Constantine 
dajbytbe thought it time to use his interest and authority to allay 
■^if.^^ the heat of the opposite parties, and to bring them to a 
uniformity of practice. To which end he got a canon to 
be passed in the great general council of Nice, '•'■' That 
" every where the o;reat feast of Easter should be observed 
" upon one and the same day ; and that not on the day of 
"the Jewish passover, but, as had been generally observed 
" upon the Sunday afterwards." And"* that this dispute 
might never arise again, these paschal canons were then 
also established, viz. 
The Pa?- ]. " That the twenty-first day of March shall be ac- 

ca- <i counted the vernal equinox, 
nons pas=- ^„, ^ c ^^ \ • c 

fcd in the 2. '' 1 hat the lull moon nappenmg upon or next aitcr 
Council of *« the twentj^-first day of March shall be taken for the full 
Nice. t; moon of Nisan. 

3. " That the Lord's day next following that full moon 
" be Easter-day. 

4. " But if the full moon happen upon a Sunday, Eas- 
" ter-day shall be the Sunday after." 

TheMoons §• ^' Agreeable to these is the Rule for finding Easier, 
to be found whichwe are now discoursing of. But here we must ob- 
cuit^by the scrvc, that the Fathers of the next century ordered the 
new and full moons to be found out by the cycle of the 



Golden 
Number 



2 Joseph An^q. Judaic]. 3.C.10. p. 193, &c. Vide et I. 4. c. 14. 

3 Euseb. Hist. Eccl. 5.0.23,24. 4 Euseb.inVita Constant. 1.3.c. 18. 



Of the Tables and JRules. 41 

»iodTJ, consisting of nineteen years, invented by Melon the Part I. 
^ Athenian, and from its great usefulness in ascertaining ■ 
the moon's age, as it was thought for ever, was called the 
Golden Kumher ; and was for some time usually written in 
letters of Gold. By this cycle, I say, the Fathers of the 
next century ordered the moon's age to be found out ; 
which they thought a certain way, since at the end of 
nineteen years the moon returns to have her changes on 
the same day of the solar year and month, whereon they 
happened nineteen years before. For which reason the 
cycle was some time afterwards placed in the calendar, in 
the first column of every month, in such manner as that 
every number of the cycle should stand against those days 
in each month, on which the new moons should happen 
in that year of the cycle. But now it is to be noted, that 
though at the end of every nineteen years the moon 
changes on the very same days of the solar months, on 
■which it changed nineteen years before; yet the change 
happens about an hour and a half sooner every nineteen 
years than in the former ; which, in the time that the 
Golden Number stood in the calendar, had made an al- 
teration of about five days. 

§. 4. By this means it happened that Easter was kept Easier was 
sometimes sooner and sometimes later than the rule seemed ^^P* ^°""*" 
to direct, and the Fathers of the Nicene council intended, gj. ^nd 
For it is very manifest that they designed that the first full sometimes 
moon after the vernal equinox should be the paschal full later than 
moon ; (for otherwise they knew that the resurrection of g^g^" \q 
our blessed Lord could not be commemorated at the time direct. 
it happened :) but then, for want of better skill in astro- 
nomy in tl^ose times, they confined the equinox to the 
twenty-first of March ; whereas it hath since been disco- 
vered not only that the moon's cycle of nineteen years 
complete was too long, but also that the Julian solar year, 
which they reckoned by, exceeds the true solar one by 
about eleven minutes every year ; which had brought the 
equinoxes forward eleven or twelve days from the time of 
the Nicene council. Hence it must often have happened, 
that the first full moon after the twenty-first of March 
hath been different from the first full moon after the ver- 
nal equinox ; and that they who have observed Easter 
according to the letter of the Nicene canons, and the rule 
for finding the paschal full moon by the Golden Number 

5 Blondel's Roman Calendar, Part I. lib. 2. c. 5. 

F 



42 



Of the Tables and Rules. 



Chap. I. as placed soon after in the calendar, have not always ob-j 
'^ ~"' served it according to the intent of those Fathers. But yet 
as soon as ever the canons were passed, the whole catholic 
church was very strict in adhering to them ; and so ten- 
der of the authority of them, that about two hundred 
years after the Nicene council this following table was 
drawn up by Dionysius Exiguus, a 
Roman ; wherein are expressed all 
those days, on which the first full 
moons after the twenty-first of March 
happen in all the nineteen years of 
the lunar cycle : which was so well 
approved of, that, by the council of 
Chalcedon holden a httle after, it was 
agreed that the Sunday next follow- 
ing the paschal limits answering the 
golden numbers, as they are ex- 
pressed in this table, should be Eas- 
terday; and that whosoever cele- 
brated Easter on any other daj 
should be accounted an heretic. 

According to this table was Easter 
observed from the year of Christ 534, 
or thereabouts, till the year 1582 : at 
which time Pope Gregory XJII. re- 
formed the calendar, and brought 
back the vernal equinox to the twen- 
ty-first of March. So that the Roman 
church keeping their Easter from 
that time on the first Sunday after 
the first full moon next after the 
twenty-first of March, observed it 
exactly according to the use of the 
primitive church. And in the year 
1752, the like reformation was made 
in our calendar, by ordering the third ddj of September in 
that year to be called the/owWem/Zi, thereby suppressing 
eleven intermediate days, and bringing back the vernal 
equinox to the twenty-first of March, as it was at the time 
of the Nicene council. 



The Paschal Limits 


answeringtheGold- 


enNumbers,accord- 


ing to the Julian ac- 


count. 


Golden 


The Paschal 


Numb. 


Limit?. 


1 


April 5, 


2 


March 25. 


3 


April 13. 


4 


April 2. 


5 


March 22. 


6 


April 10. 


7 


March 30. 


8 


April 18. 


9 


April 7. 


10 


March 27. 


11 


April 15. 


12 


April 4- 


13 


March 24. 


14 


April 12. 


15 


April 1. 


16 


March 21. 


17 


April 9. 


18 


March 29. 


19 April 17. 



Sect. II. Of the Tables for finding Easter, 

After the Rule for finding Easter is inserted an ac- 
count when the rest of the moveable feasts and holy-days be- 
pn ; and after that ioWovf certain tables relating to the 



Of the Tables and Rules. 43 

feasts and vigils that are to be observed in the Church of Eng- Part I. 
land, and other days of fasting or abstinence, with an ac- '" 

count of certain solemn days for which particular services 
are appointed. But these, and every thing relating to 
them, 1 shall have a more convenient opportunity to treat 
of hereafter; and therefore shall pass on now to the Ta- 
bles for finding Easter, 

When the Nicene council had settled the true time for The Bish- 
keeping; Easter in the method set down in the first section opof Alex- 
of this^chapter, the Bishop of Alexandria (for the Egyp- ^^^Jj '^^! 
tians at that time excelled in the knowledge of astronomy) pointed to 
was appointed to give notice of Easter-day to the Pope give notice 
and other Patriarchs, to be notified by them to the Metro- °^^*^*®'j" 
politans, and by them again to all other ^ Bishops. But this q^^u ^ches!*^ 
injunction could be but temporary : for length of time must 
needs make such alteration in the state of aff*airs, as must 
render any such method of notifying the time of Easter 
impracticable. And therefore this was observed no longer 
than till a Cycle or course of all the variations which 
might happen in regard to Easter-day might be settled. 

§. 2. Hereupon the computists applied themselves to fg-^^J^rcS' 
frame such a Cycle : and the vernal equinox being fixed by drawn up. 
the council of Nice,and Easter-day by them also appointed 
to be always the first Sunday after the first full moon next 
after the vernal eqinox ; they had nothing to do, but to 
calculate all the revolutions of the moon and of the days 
of the week, and inquire, whether, after a certain number 
of years, the new moons, and consequently the full moons, 
did not fall out, not only on the same days of the solar year, 
(for that they do after every nineteen years,) but also on 
the same days of the weekon which they happened before, 
and in the same ordinary course. Because, by calculating 
a table for such a number of years, they might find Easter 
for ever ; viz. by beginning again at the end of the last 
year, and going round as it were in a circle. 

And first a Cycle was framed at Rome for eighty-four The Cycle 
years, and generally received in the Western church ; it of84yearf 
being thought that in that space of time the changes of 
the moon would return to the same days both of the week 
and year in such manner as they had done before^ Dur- 
ing the time that Easter was kept according to this Cycle, 
Britain was separated from the Roman Empire, and the 

6 See Pope Leo's Epistle to the Historical Account of Church gov- 
Emperor Marceanus, epist. 64- ernment, p. 67. and Bede Hist. 1, 

7 See the Bishop of Worcester's 5. c. 22. in fm. 



44 Of the Tables and Rules* 

Chap. I. British churches for some time after that separation conti-^ 
—' nued to keep their Easter hy this table of eighty-four 

years. But soon after that separation, the church of Rome 
and several others discovered great deficiencies in this ac- 
count, and therefore left it for another, which was more 
perfect: not but that also had its defecis, though it has 
been continued ever since in the Greek church, and some 
others ; and till very lately in our own^ 
The Cycle The Cycle I mean was drawn up about the year 457, 
of .532 by Victorious^ or Victorinus,^. native of Aquitain, an emi- 
years, or ^^^^^ mathematician: who, observing that the Cycle of the 
Period* Sunday letter consisted of twenty-eight years, and conse- 
quently that the days of the week have a complete revo- 
lution, and begin and go on again every twenty-eight 
years, just in the same order that they did twenty-eight 
years before, and that the Cycle of tht- Moon returned to 
have her changes on the same days of the solar year and 
month, whereon they happened nineteen years before, but 
not on the same days of the week : Victorious, 1 say, hav- 
ing observed this, and endeavouring to compose a Cycle, 
which should contain all the changes of the days of the 
week, and of the moon also, (which was necessary to find 
Easter for ever;) he multiplied these two Cycles of nine- 
teen and twenty-eight together, and from thence compos- 
ed his period of five hundred and thirty-two years, from 
him ever after called the Victorian Period. And in this 
time he supposed the new moons would fall out on the 
same days both of the month and week, on which they 
happened before, and in the same orderly course. So 
that this day (be it what day it will) is the same day of the 
year, month, moon, and week, that it was five hundred 
and thirty-two years ago, or will be five hundred and 
thirty-two years hence ; i e, if this calculation has no de- 
fect in it, as it was then thought to have none, or so little 
as would make no considerable variation. And when the 
first full moon after the vernal equinox, or March 21, 
happens on the same day both of the month and week, it 

8 This alteration of the cycle to upon the coming in of Augustin the 

find Easter was the cause that the monk, first Archbishop of Canterbu- 

Britons, who kept to the old ac- ry, caused some contests in this isl- 

cnunt, differed from the Romans in and, of which Bede gives a large 

the time of celebrating this festival. account, [Hist. Eccl. 1. 3. c. 25. 1. 

For though both kept it on a Sun- 5. c. 22.] where it may be seen that 

day, according to the Rule of the the Britons never were Quartodect- 

Council of Nice ; yet chey differed mam, as some have imagined them 

as to the particular Sunday. This to be. 



Of the Tables and Rules. 45 

did any year before ; Easter-day must also fall on the Part. I. 
same day on which it happened that year : so that Eas- 
ter, according to this computation, must go through all its 
variations in five hundred and thirty-two years ; foras- 
much 4s the moon and the days of the week have all their 
variations in that space. 

§. 3. This calculation was thought to come much nearer ,j,j^.g ^ ^^ 
to the truth (as indeed it did) than the former table of established 
eighty-four years : for which reason it was generally fol- by the 
lowed in a little time. And the fourth council of Orleans, Church. 
A. D. 541, decreed, that^ " the feast of Easter should be 
"celebrated every year according to the table of Victo- 
" rius ; and that the day whereon it is to be celebrated 
" every year should be declared by the Bishop in the time a ^j r* .. 
" of divine service on the feast of Epiphany." However ^^^^3 
in a little time it was thought more convenient to adapt adapted to 
these tables to the calendar, so that every one, who had a ^j^^ calen- 
book of the divine offices wherein this calendar was pla- ^^^^l^^ 
ced, might know the day whereon Easter should be kept, book, 
without any farther information. 

But the whole table being of too great a length to be The occa- 
inserted into one book of divine offices, it was found more Q^^jjen 
advisable to place the Golden Number^ or Cycle of the Number 
moon, in the first column of the calendar, and the Bomi- and Domi- 
nica/ Letters in another column ; in such manner that the "^^J^!^'^^*" 
Golden Number should point out the new moons in every pjaced in 
month : by which means it would be easy to find out the the calen- 
fourteenth day of the Easter moon, or the first full moon <^^f- 
after the twenty-first day of March, and then, by the Do- 
minical Letter following that day, to be assured of the day 
whereon Easter must be kept. 

§. 4. And from these two columns was drawn ^P ^ to fi^nd\a^«- 

Tahle to find Easter for ever ; that so at any time, by only terforever 

knowing the Golden Number and the Dominical Letter, erroneous. 

it might be seen at one view (without any trouble or com- J^^^^/^' , 
*r-\ixi T-. ii» "^ • bies to find 

putation) what day Easter would happen on m any year jt by. 

required. But that table being founded on this erroneous 

supposition, •oiz. that the Golden Numbers, as fixed in the 

calendar, would /or euer shew the day of the new monn in 

€very month, which they have long since failed to do, it 

is laid aside, and others substituted m its place, whereby 

to find the paschal full moon and Easter-day till the year 

1900 ; when the Golden Numbers must be shifted (accord- 

9 Can. I. Concil. torn. v. col 381. E. 



46 Of the Tables and Rules, 

Chap I. ing to the tables prepared for that purpose^*') to make 

■^^ them continue to answer the ends for which they stand in 

the tables and calendar. But it does not fall within our 

present design to consider tables which are calculated for 

so distant a time. 



Seot. III. Of the Golden Mimher, 

enNum- ^ PASS on now to the table of moveable feasts for fffy-twe 
ber. years, where it may, be expected I should speak of three 

things therein mentioned, viz. the Golden Number, the 
Epact. and the Dominical Letter ; and of these, the first 
that offers itself is the Golden Number : of this therefore in 
the first place. 

§. 2. And this, as we have already hinted, was invented 
invented™ ^^"S before our Saviour's nativity -by Meton the Athenian, 
and why* from whence it was styled the Metonic Cycle ; till after- 
cailed wards it changed its name, being, either from its great 
Number usefulness in ascertaining the moon's age, or else from its 
&c. ' being written in letters of gold, called the Golden Number ; 
though sometimes, for the first of these reasons, it is called 
the Cycle of the Moon. 
The occa- §. 3. The occasion of this Cycle was this: It having 
a °d h°^ '*' been observed that at the end of nineteen years the moon 
brought returned to have her changes on the same days of the 
into the solar year and month whereon they happened nineteen 
calendar, years before ; it was thought that by the use of a cycle, 
consisting of nineteen numbers, the time of the neio moons 
every year might be found out, without the help of astro- 
nomical tables, after this manner : viz. They observed oti 
what day of each calender month the new moon fell in 
each year of the cycle, and to the said days they set re- 
spectively the number of the said year. And after this 
method they went through all the nineteen years of the 
cycle, as may be seen in the calendar of most Common 
Prayer Books printed before the year 1752. 

§. 4. And by this method the new moon could be 
Why now ^0""^ with accuracy enough at the time of the Nicene 
ordered to council, forasmuch as the Golden Number did then shew 
be left out the day (i. e. the Nuchthemeron) upon which the new 
endar.^^ ' ^^00" ^^^^ ^ut. And hereupon is founded the rule of the 
Nicene council for finding Easter, as has been already 

10 See the four last tables in the Book of Common Prayer. 



Of the Tables and Rules, 



47 



shewed. But here it is to be observed, that the cycle of ParU. 
the moon is less than nineteen Julian years, by one hour, " 
twenty-seven minutes, and almost 
thirty-two seconds : whence it come 
to pass, that although the new moons 
fall again upon the same days as they 
did nineteen years before, yet they 
fall not on the same hour of the day, 
or Nuchthemeron, but one hour 
twenty-seven minutes, and almost 
thirty-two seconds sooner. And this 
difference arising in about three hun 
dred and twelve years to a whole day 
it must follow that the new moon, 
after every three hundred and twelve 
years, would fall a whole day (or 
Kuchthemeron) sooner. So that for 
this reason the new moons were found 
to fall about four days and a half 
sooner now than the Golden Num 
bers indicated. And though this 
might have been rectified for the pre 
sent, by shifting the Golden Numbers 
to the days on which the astronomical 
new moons now happen ; yet it has 
been ordered by the late Act for 
correcting the Calendar, that the 
column of Golden Numbers, as they 
were prefixed to the respective days 
of all the months in the calendar, 
shall be left out in all future editions 
of the Book of Common Prayer. 
And accordingly the Golden Numbers have now noplace 
in the calendar but against the twenty first of March 
and the eighteenth of April*, and some of the interme- 
diate days, where they stand only as the paschal terms, 
(for a limited time^^,) shewing the days of the full moons, 
by which Easter is to be governed through all the several 
years of the moon's cycle ; as is expressed in the table 
annexed. 



The Pa 


schal Limits 


answering the Gold-| 


en Num 


bers accord- 


ing to 


the new ac- 


count. 




Go'iden 


The Paschal 


Numb. 


Limits. 


1 


April 13. 


2 


April 2. 


3 


March 22. 


4 


April 10. 


5 


March 30. 


6 


April 18. 


7 


April 7. 


8 


March 27. 


9 


April 15. 


10 


April 4. 


11 


March 2^*. 


12 


April 12. 


13 


April 1. 


14 


March 21. 


15 


April 9. 


16 


March 29. 


17 


April 17. 


18 


April 6. 


19 


March 2H. 



* The twenty-first of March and the eighteenth of April are properly 
the paschal limits, because the full moon by which Easter is governed 
must not fall before the former or after the latter day : so that March 



1 1 Till the year 1899 inclusive. 



48 Of the Tables and Rules, 

Chap. I. ^. 5, 1 shall add no more on this head, than to shew how 
, ,"" we may find the Golden Number for any year. And this 
Golden* ^ ^^ ^^"^ ^J ^^^ing one ^^ to the given year of Christ, and 
2^umberof then dividing the sum by nineteen. If after the division 
any year, nothing remains over, then the Golden Number is nine- 
teen ; but if any number remains over, then the said re- 
mainder is the Golden Number for that year. For instance, 
I would know the Golden Number for the year 1758, 
which by this method I find to be 11 ; for 1758 and 1, 
(^. e. 1759) being divided by 19, there will remain 11. 
And thus much for the cycle of the moon. 



Sect. IV. Of the Epacts. 

The Lunar j[ HE Lunar Year consists of twelve lunar months, L e. 

year how ^f twelve months, consisting of about twenty-nine days 
' and a half each. In which space of time the Moon re^. 
turns to her conjunction with the Sun ; that is, from one, 
new moon to the next new moon are very near twenty-, 
nine days and a half. But, to avoid fractions, th^ com" 
putists allow thirty days to one moon, and twenty-nine to 
another : so that in twelve moons six are computed to have 
thirty days each, and the other six but twenty -nine days 
each. Thus beginning the year with March, (for that was 
the ancient custom,) they allowed thirty days for the moon 
in March, and twenty -nine for that in April ; and thirty 
again for May, and twenty-nine for June, &c. according 
to the old verses : 

Impar luna pari^ par fiet inimpare mense; 
In quo completiir mensi lunatio deturm 
For the first, third, fifth, seventh, ninth, and eleventh 
months, which are called impares menses^ or unequal 
months, have their moons according to computation of 
thirty days each, which are therefore called pares lunce, or 
equal moons : but the second, fourth, sixth, eighth, tenth, 



<he twenty-second is the earliest da}', and April the twenty-fifth (which, 
if the eighteenth should be full moon and a Sunday, will be the Sunday 
following) the latest day upon which Easter can fall. Aad upon this is 
framed the Table of the moveable feasts according to the several days that 
Easter can possibly fall y,pon. 



12 The reason of adding one is, because the aera of Christ began in 
.the second year of the eycle. 



Qf the Tables and Rules. 4 9 

anti twelfth months, which are callecl/)orf5 menses^ or equal Part t. 
moDths, have their moons but twenty-nine days each, 
which are called impares Lunce^ of unequal moons. 

§. 2. Now these twelve months of thirty and twenty- ^JnoHhe 
nine days alternate, making up but three hundred fifty- Epact. 
four days in all ; the whole lunar year must consequently 
be eleven days shorter than the solar year, which consists 
of three hundred sixty-five days. So that supposing the 
new moon to be on the first day of March in any year; in 
the next year the new moon will happen eleven days be- 
fore the first of March, viz, on February eighteen. There- 
fore, to know the age of the moon on the first of March 
that year, we add an Epact, i, e, an intercalar number of 
eleven days ; the lunar month being that year eleven days 
before the solar. Then again, at the end of the next year, 
the new moon will fall eleven days sooner than it did at 
the end of the foregoing year, viz, on February the sev- 
enth ; for which reason we add eleven days more for the 
Epact of the next year, which makes it twenty-two. The 
year after this the moon will again fall short of the time 
whereon it happened in the foregoing year eleven days 
more ; which being added to twenty-two, the Epact of the 
year past, the whole will make thirty-three, that is one 
whole moon and three days over : so that in that year we 
compute thirteen moons, viz, twelve common moons of 
thirty and twenty-nine days alternate, and an intercalar 
one of thirty days ; and take the odd three daj's for the 
Epact of the next year, and then proceed in the same man- 
ner again, by adding eleven at the end of every year; 
always observing, when the number rises above thirty, to 
add an intercalar moon to that year, and to retain the re- 
maining number for the Epact of the next. 



50 



Of the Tables and Rides, 



Chap. T. 



How tlie 
Epacts an- 
swer to the 
Golden 
Number. 



§. 3. Thus have we nineteen Epacts, answering to the 
Golden Numbers, and following one another in course, by 
the adding of eleven days every year 
in the following manner; 11. 22. 
33. 14. 25. 36. 17. 28. 39. 20. s'l. 
12. 23. 34. 15. 26. Ii7. 18. 29. 
In which cycle of Epacts, as I 
have noted them in the numbers 
33. 36., 39. 31. 34. 3*7. the fi- 
gures that have a dot or title over 
them are not put as belonging to 
theEpact; but only denote that in 
those years there is an intercalar 
or thirteenth month of thirty days 
added to the year before ; but the 
Epacts for those years are 3. 6. 9. 
1.4. r. And after the Epact of 
29, (which makes the last interca- 
lar month,) the cycle begins again 
at n. But this is so only in the 
Julian account; for according to 
the new reckonirjg, though the 
years of the Goldeh Number agree, 
the Epacts are different ; as may 
be seen by the adjoining table, in 
which both are exhibited in one 
view. 



How to find 
the Epact. 



A Tab 


le of Epacts. 


Golden 


Old 


New 


iSnmb 


Sti'e. 


Stile. 


1 


11 





2 


22 


11 


3 


3 


22 


4 


14 




5 


25 


14 


6 


6 


25 


7 


\7 


6 


8 


2^. 


17 


9 


9 


2}i 


10 


20 


9 


11 


I 


20 


12 


12 


1 


13 


23 


2 


14 


4 


23 


15 


\b 


4 


16 


26 


15 


17 


7 


26 


18 


18 


7 


19 


29 


18 



§. 4. The readiest way to find the Julian Epact is by the 
Golden Number; for if the Golden Number be 3, or a 
number to be divided by 3, the Epact is the same. If it 
be any other number, as 4, 5,7, or 8, consider how many 
numbers it is more than the last number to be divided by 
S, and add so many times 1 i to it, casting away 30 as often 
as there is occasion, and it gives the Epact. And the Ju» 
lian Epact being known, it is easy from thence to find the 
Epact according to the New Stile : namely, if the Julian 
Epact be greater than 1 1, subtract 1 1 from it ; if less than 
1 1, add -30 to it, and from that sum subtract 11, and the 
remainder will be the Epact required. Or in still fewer 
words, the difference of the Epacts of the Old Stile from 
the New is equal to the number of days taken away from 
the Old. 
The use ^^ ^^ g^ ^^le Epact we discover the true astronomical 
to^find^the ^oons very near, i. e. within a day over or under, which 
moon'sage. may be sufficient for common use, and no cycle can be 



Of the Tables and Rules. 51 

found nearer. The method of doinsf which is this : if we Part I. 

would know how old the moon is on any day of a month, ' 

we must add unto that day the Epact, and as many days 
more as there are months from March to that month in- 
clusive^*; which if it be less than 30 shews the moon's 
age ; if it be greater, subtract 80 from it, and the age of 
the moon remaineth ; i. e. whatever number remains after 
the whole has been divided by 30, so many da3's old is the 
moon: if nothing remains, the moon changes that day. 
Thus for instance,jf we would know what the age rf the 
moon w^ill be the second of November in the year iToS, 
we must inquire after this manner: the Epact for that 
year is 20 ; to 20 therefore we must add 2, the day of the 
month, and 9 more, the number of the monih inclusive 
from March?; which three numbers being added together, 
makeup the number 3) ; from which if we subtract ^^0 (the 
moon having so many days in November, that bemg an 
unequal month) there will remain 1, which will appear 
to be the age of the moon on that day. 

§. 6. The reason why the Epacts shew the moon''s age ^y^ ^^^ 
truer than the Golden Number did, is because the Golden Epacts 
Number being affixed to the calendar could not be re- shew the 
moved to other days than those against which they stood, "°*^"'^j 
unless by public authority. But the Epacts not being so ^haii the 
affixed, have been changed from time to time by the com- Golden 
putists, as they saw occasion to make such alterations, in Number. 
order to make their computations agreeable to the course 
of the moon in the heavens. For though in the space of 
nineteen years the moon returns to have her conjunction 
with the sun on the same diys; yet those conjunctions 
fall out about an hour and a half earlier in the succeeding 
nineteen years than they did in the foregoing ; which, as 
has been calculated, makes a whole day's difference in a 
little more than three hundred and twelve years. There- 
fore the computists have once in a little more than that 
time changed the old course of the Epacts. and substituied 
another in its room : to which cause it is owing that they 
•still notify the new moons to us according to the real con- 
junction of the luminaries in the heavens, and have not 
failed us, as the Golden Numbers have done. 

13 The reason of which is, because from March inclusive. But this is 

the Epact increaseth every year to bft understood only of the 

eleven days, which being almost months that follow March, and not 

one day for every month , therefore of those that go before jt. 
we add the number of the month 



52 Of the Tables and Rules. 

Chap. I. 



Sect. V. Of the Cycle of the Dominical Letters, commonly 

called the Cycle of the San, 

The Cycle X-HE Cycle of the Sun is vorj improperly bO called, since 

of the San .j. ^,^^^^^^ j^^j -^ the course of ihe Sun, but to the course 

lo cXd? of the Dominical or Sunday letter, and ought therefore 

to be called the Cycle of the Sunday letter. 
The use of §• ^' '^'^^ "*^ ^^ ^^^ Cycle arises from the custom of 
(he Cycle! assigning in the calendar to each day of the week one of 
the first seven letters of the alphabet: A being always 
affixed to January the first, whatever day of the week it 
be ; B to January the second, C to January the third, and 
so in order, G to January the seventh. After which the 
same letters are repeated again : A being affixed to Janua^ 
ry the eighth, and so on. According to this method, there 
being fifty-two weeks in a year, the said letters are re- 
peated fifty-tw^o times in the calendar. And were there 
just fifty-two weeks, the letter G would belong to the last 
day of" the year, as the letter A does to the first; and 
consequently that letter which was at first constituted the 
Sunday letter (and the same is to be understood of the 
other days of the week) would always have been so ; and 
there would have been no change of the Sunday letter. 
But one year consisting of fifty4wo weeks and an odd day 
over; hence it comes to pass, that the letter A belongs to 
the last, as well as to the first day of every year. For 
although every Leap-year consists of three hundred and 
sixty-stx days, i. e, of two days over fifty-two weeks, yet 
it is not usual to add a letter more, viz. B, at the end of 
the year ; but instead thereof to repeat the letter C, which 
stands against February the twenty-eighth, and affix it 
again to the intercalated day, February the twenty-ninth '. 
By which means the said geven letters of the alphabet re- 
main affixed to the same days of a leap-year, as of a com- 
mon year, through all the whole calendar both before and 
after. The letter A then thus always belonging to the last 
day of the old year, and first of the new, it thence comes 
to pass, that there is a change made as tq the Sunday letter 

14 In the common almanacks the our church at present seems to make 

letter F i-^ set against the twenty- the twenty-ninth of February the 

fourth and tvveuty-fifth, the twenty- intercalated day, as shall be shew- 

fourth having been formerly ac ed hereafter, when I treat ot the 

counted the intercalary day : but time of keeping St. Matthiases day. 



Of the Tables and Rules* 53 

in a "backward order ; i. e. supposing G to be the Sunday Part I. 
letter one year, F will be so the next, and so on. 



— ' — J — ., - — .^.^ - — , ~- — 

§. 3. Now were there but this single change, Sunday a sn gie 
would be denoted by each of the seven letters every seven ^j^g Sunday 
years, and so the cycle of the Sunday letter would consist letter in the 
of no more than seven years. But now there being in common 
every fourth or leap-year two days above fifty-two weeks ; Jouble^^one 
hence it comes to pass that there is every such year a in leap 
double change niade as to the Sunday letter. For as the years, 
odd single day above fifty-two weeks in a common year, 
makes the first Sunday in January to shift from that which 
was the Sunday letter in the foregoing year, to the next 
letter to it in a backward order ; so a day being interca- 
lated every leap year at' the end of February, and the letter 
C being affixed to the twenty-ninth, as well as to the 
twenty-eighth day of that month, does also make the first 
Sunday in March to shift from that which was the Sunday 
letter in February, to the next letter to it in a retrograde 
order. So that if in a leap year F be the Sunday letter for 
January and February, E will be the Sunday letter for all 
the rest of the year, and D for the year following. By why the 
reason of which double change in every fourth or leap cycle con- 
year, it comes to pass that the cycle of the Sunday letter J^^** '^^ 
consists of four times seven years ; i, e. it does not proceed eightyeats 
in the same course it did before, till after twenty-eight 
years : but after that number of years, its course or order 
is the same as it was before. 

§. 4. To find out the Sunday letter for any year of the How to 
Julian cycle, we must do thus : to the year of our Lord fin*i <,h^ 
we must add 9, (for the aera of Christ began in the tenth Leuer'^^^ 
year of the cycle,) and then divide the sum by 28. If any 
of the dividend remains, the said remainder shews the year 
of the cycle sought ; if nothing remains of the dividend, 
then it is the last or twenty-eignthyear of the cycle. And 
the Dominical Letter according to the New Stile is at 
present, and will be for some years to come, the third in 
a backward order of the letters from the Julian^^ ; as may 
be seen by the annexed Table of the Julian cycle of the 
Sun, and of the corresponding Sunday letters in the new 
account. 

15 Bede expressed the retrograde order of the Dominical Letter in 
this verse, G randia F rendet E quus, D wm C emit B elliger A rma. 

16 Till the year 1^00, when it \yill be the second. 



54 



Of the Tables and Rules. 



For it is to be observed 
with respect to these two 
Tables or Cycles, that the 
former or Julian table would 
serve for ever ; but that the 
latter will serve only for the 
present century^"^ : to explain 
the reason of this we must 
take notice again, that as the 
Julian solar year has been 
found to be too long by 
about three quarters of an 
hour in four years, or a 
whole day in about one hun- 
dred and thirty-three years, 
or three days in four hun- 
dred years ; it hath been 
contrived to suppress three 
days in every four hundred 
years : which is ordered to 
be done by making only 
those hundredth years of 
our Lord, which may be 
divided into even hundreds 
by 4, to be bissextile or leap 
years ; and all jther hun- 
dredth years which cannot 
be so divided, (which are al- 
so leap years in the Julian ac- 
count) to be deemed common 
years. In consequence of 
which the year of our Lord 
tBOO, not being divisible in^ 
to even hundreds by 4, will 
be acommon year with only 

one Sunday letter ; and as 

the like will happen three times in every four hundred 
years, it will require a table of four hundred years to shew 
all the changes of the Dominical letters that can happen 
according to the new account^'. 



Chap I. 








A TABLE of the Cycle ol 






the SUN. 






Julian 




Domin. 




Tear of 


Domi- 


Year of 


Letters 




the 


nical 


our 


New 




Cycle 


Letter?. 

GF 


Lord. 


Stile. 




1 


1756 


DC 




2 


E 


1757 


B 




3 


D 


1758 


A 




4 


C 


1759 


G 




5 


BA 


1?60 


FE 


' 


6 


G 


1761 


D 




7 


F 


1762 


C 




8 


E 


1763 


B 




9 


DC 


1764 


AG 




10 


B 


1765 


F 




11 


A 


1766 


E 




12 


G 


1767 


D 




13 


FE 


1763 


CB 




14 


D 


1769 


A 




15 


C 


1770 


G 




1« 


B 


1771 


F 




17 


AG 


1772 


ED 




18 


F 


1773 


C 




19 


E 


1774 


B 




20 


D 


1775 


A 




2i 


CB 


1776 


GF 




22 


A 


1777 


E 




23 


G 


1778 


D 




24 


F 


1779 


C 




25 


ED 


1780 


B A 




26 


C 


1781 


G 




27 


B 


1782 


F 




23 


A 


17ii3 


E 



17 See a rule to find the Sunday 
letter New Stile, both for this cen- 
tury and the next, in the Table for 
finding Easter-day till 1899. 

18 The Editors have been favour- 



ed with a copy of such a table, 
drawn up by W. Rivet, of the Inner 
Temple. E?q. whch the> have 
printed on the next pagf , believing 
it will be acceptable to the Reader. 



Of the Tables and Rules, 
A GENERAL TABLE, 



55 



Shewing, by inspection, all the Dominical Letters 
that have been since the correction of the Julian Cal- 
endar by Pope Gregory XIll. which took place from 
the ides of Oct. 1532, or that can occur in any future 
times. 



c 

.< 

r 

1 
< 

•i 

I 

3 
< 


AG 

F. E. D. 


Q"^ 1 ED 

A. G. F. C B. A. 


GF 

E. D. C. 


BA 

6. F. U. 


DC FE 

B. A. G. D.C.B. 


15H4 


88 


92 


96 






















1600 
28 
56 
84 


4 
32 
60 
88 


8 
36 
64 

92 


1612 
40 
63 
96 


16 

44 

72 


20 
4b 
76 


24 
52 
80 




, . 












! 








1704 
32 
60 
88 


1708 
36 
64 
92 


12 
40 
68 
96 


16 
44 

72 


20 
48 
76 


24 

52 
80 


28 
56 
84 










28 
84 


1804 
32 
60 
8B 


8 
30 
64 
92 


12 

40 
68 
96 


16 

44 

72 


20 
48 
76 


24 
52 
80 










• ) • 

23 
56 
84 


1904 
32 
60 
88 


8 

36 

64 
92 


12 

40 
68 
96 


16 

44 

72 


20 
48 

76 


24 
52 
80 




•••!'' 


• • • 


. . . 


. . . 


. . . 


2000 


4 ' 8 



By the Julian calendar the Dominical Letters for the 
year 1580 were C B, for 1581 A, and for 1582 (the second 
year after bissextile) the letter G. Consequently as Oc- 
tober in that year began on a Monday, the fourth of that 
month must be Thursday ; and the next natural day, 
which was reckoned the fifteenth {ten days being then 
dropped) was Friday ; the sixteenth nominal day of course 



Part. I. 



56 Of the Tables and Rulesi 

Ohap. I. ;ygg Saturday, and Sunday falling on the seventeenth,, 
the Dominical Letter then changed to C : and from that 
day all subsequent Dominical Letters take their revolu- 
tions. 

On this plan the foregoing table w^as formed ; wherein 
observe, the years 1700, Ib'OO, and 1900 are not particu- 
larly expressed, they being accounted as common years, 
that have but one Dominical Letter each ; viz. c for 
1 700, E for 1 800, and g for 1 900. All the year> express- 
ed in the table are bissextile, or le^p years, and have two 
Dominical Letters placed at the head of their respective 
columns ; as for the years 1600, 1628, 1656, and 1684, 
the Dominical Letters were B A, and so of the rest. 

The letters for the first, second, and third years after 
every bissextile, are the three single letters placed under 
the double letters, in the same column with the bissextile 
they immediately follow. For example, as the Domini- 
cal Letters for 1600 were B A, so the Dominical Letter 
for 1601 was g, for 1602 f, and for '603 e. So fori 796 
the Dominical Letters will be CB; consequently 1797, 
179B, and ^99 must have a, g, and f: and the letter for 
IBOO (which is to be accounted a common year) will be 
t; therefore 1801, lJi02, and li>03 must have the subse- 
quent letters d, c, and b ; and then 1804, being bissextile, 
will come under the letters A G : and from thence every 
fourth year will be leap year to 1 896 inclusive. 

The Dominical Letters of each century expressed in the 
table, will be the same again after a revolution of four 
hundred years ; wherefore, if you divide any given hun- 
dredth year by 4, and nothing remains, it is a bissextile 
hundred ; and the whole century from thence will have 
the same letters throughout as the seventeenth century^ 
beginning from 1600. If one remains, it will be governed 
by the eighteenth century j if 2, by the nineteenth : and 
if three, by the twentieth century, beginning from 1900. 

EXAMPLES. 

If the Dominical Letter for 2484 be required ; divide 
24 by 4, and nothing will remain ; therefore look in the 
seventeenth century for !62>4, and you will find it under 
B A, which must be the Dominical Letters for the \ear 
required. 

So for the year 8562; let 85 be divided by 4, and the 
remainder will be 1 ; wherefore the Dominical Letter 



Of the Calendar* Sf 

may i^e found in the cighleenlh century, being the same ^^'^ " 
as for 1762, viz. c. 

If it be required to know the Dominical Letter for the 
year 5400 ; divide .04 by 4, and the remainder will be 2, 
denoting it to be the second after a bissextile hundred, 
and consequently the given year must have ihe same let- 
ter as the year 1800 ; from which the nineteenth century 
begins, viz, e. the fourth single letter after the bissextile 
year ir96, . 

Lastly, if the Dominical Letter for 3503 be required ; 
as 35 divided by 4 leaves 3, it will be the same with 1903, 
which will he found to be d by counting from 1B96, the 
bissextile nexi preceding it; as i900 will be a common 
year. 

And since, after dividing the hundreds in any given 
year of our Lord by 4, there will remain either 0, 1, 2, 
or 3, so any question of this kind will be resolved by 
finding in the table the Sunday Letter or Letters of the 
corresponding year in such of the four centuries, as is 
analagous to that of the question proposed.* 



CHAP. L PART II. 
OF THE CALENDAR. 

The Introduction. 



I. Having said what I thought requisite in order to q^^ i 
explain the Tables and Rules before and after the Calen- Part il. 

dar, 1 shall now proceed to treat, in as little compass as 

I can, of the Calendar itself. It consists oheveral columns ; The co- 
concerning ihe first of which, as it only shews the days of '^"""ofj^e 
the month in their numerical order, 1 need say nothing; month and 
and of the second^ which contains the letters of the alpha- week. 
bet affixed to the several days of every week, I have 
already said as much in the former part of this chapter, 
as was necessary to shew the use and design of their be- 
ing placed here. 

11. The third column (as printed in the larger Com- 
mon Prayer Books) has the Calends, Jiones, and Ides^ h/ran*ofca 
which was the method of computation used by the old lends, &c. 
Romans and primitive Christians, instead of the days of 

* By a resolution of the General Convention of the Protestant Episco- 
pal Chorch in the United States, in May 1820. the Calendar, and tables 
prefixed thereto, are to be revised, and the table of the days on which 
Easter will fall, is to be extended for two Cycles of the moon from the 
year of our Lord 1813. — ^dm. Ed. 

G 



58 Ofihe Calendar. 

Chap. 1. fi^p month, and is still useful to those who read either ec- 
"" clesiasticai or profane history. But this way of computa- 

tion being now grown into disuse ; and this column being 
also omitted in most small editions of the Common Prayer 
Book, (though without authority,) there is no need that I 
should enter into the 'particulars of it. 
-mc^r. ^^^' Neither is there occasion that I should say any 

I he CO- i-t ■ \ ^ 1 1 rii 

lurnns of tnmg here concernmg tneyour last columns ci the calen- 

lesfeoiis. dar, which contain the Course of Lessons for morning and 
evening prayer for ordinary days throughout the year ;, 
since the course of lessons both for ordinary days and Sun- 
days, &c. will come under consideration in a more proper 
place hereafter. 

IV. So that nothing^ remains to be treated of here, but 
]iinin of ^he Column of Holy-days ; and as many of these too as are 
holy-dajs. obsei'ved by the Church of England, i shall speak to in 
the fifth chapter. But then as to the Popish Holy-days 
retained in our calendar,* I shall have no fairer opportu- 
nity of treating of them than in this place. And there- 
fore, since some small account of these has been desired 
by some persons, 1 shall here insert it, to gratify their 
curiosity. 
T'lie rea- Of ike Romish Saints-days and Holy-days in general, 

sons why ^ HE reasons why the names of these Saints-days and 
jhe f'opi^ti holy-days were resumed into the calendar are vari- 
arVretSn- o^?' Some of them being retained upon account of our 
ed in our Cnirts of Justice, which usually make their returns on 
Calendar, these days, or else upon the days before or after them, 
which are called in the writs, Vigil, Fest, or Crast, as in 
Visil- Martin ; Fest Martin ; Crast, Martin ; and the like. 
Others are probably kept in the calendar for the sake of 
such tradesmen, handicraftsmen, and others, as are wont 
to celebrate the memory of their tutelar Saints : as the 
Welchmen do of St. David, the Shoemakers of St. Crispin, 
&c. And again, Churches being in several places dedi- 
cated to some br other of these Saints, it has been the 
usual custom in such places to have Wakes or Fairs kept 
upon those days : so that the people would probably be 
displeased, if, either in this, or the former case, their fa- 
vourite Siimt's name should be left out of the calendar. 
Besides, the histories which were writ before the Re- 
formation do frequently speak of transactions happening 
upon such a holy-day, or about such a time, without 
mentioning the month ; relating one thing to be done at 
* These are omitted in the Calendar of the Arutxican Prayer Book.. 



Of the Calendar. -59 

Lammas-tide^ and another about A'aWmmfls, &c. so that Tart. If. 
were these nanaes quite left out of the calendar, we might 
be at a loss to know uhen several of these transactions 
happened. But for this and ihe foregoing reasons our se- 
cond reformers under Queen Elizabeth (though all those 
dajs had been omitted in both books of King ICdward VI. 
excepting St. George'' s Day^ Lammas Hay^ St. Laurence 
and St. Clement^ which were in his second book) thought 
convenient to restore the names of them to the calendar, 
though not with any regard of being kept holy by the 
Church. For this they thought prudent to forbid, as Btiinot 
well upon the account of the great inconveniency brought kept holy, 
into the Church in the times of Popery, by the oi>serva- 
tion of such a number of holy-days, to the great preju- 
dice of labouring and trading men ; as by reason that 
many of those Saints they then commemorated were 
oftentimes men of none of the best characters. Besides, 
the history of these Saints, and the accounts they gave of 
the other holy-days, were frequently found to be feigned 
and fabulous. For which reason, I suppose, the gene- 
rality of my readers would excuse my giving them or my- 
self any farther trouble upon this head : but being sensi- 
ble that there are some people who are particularly desi- 
rous of this sort of information, 1 shall for their sakes 
subjoin a short account of every one of these holy-days as 
they lie in their order : but must first bespeak my reader 
not to think that I endeavour to impose all these stories 
upon him as truths; but to remember that I have already 
given him warning that a great part of the account will 
be feigned and fabulous. And therefore I presume he 
will excuse my burdening him with testimonies ; since 
though I could bring testimonies for every thine: 1 shall 
say, yet [ cannot promise that they will be convincing. 
But, however, I promise to invent nothing of my own, 
nor to set down any thing but what some or other of 
the blind Romanists superstitiously believe. 

Sect. I. Of the Romish Saints-days and Holy-days in 
January, 

LUCLA-N (to whose memory the eighth day of this January 8. 
month was dedicated) is said by some to have been a ^^"cari, 
disciple of St. Peter, and to have been sent by him with ^^"^5^1°/- 
St. Dennys into France, where, for preaching the Gospel, ijr. 
he suffered martyrdom, i' hough others relate that he 
was a learned presbyter of Antioch, well versed in the 



60 Of the Calendar. 

Chap. I. Hebrew tongue, taking a great deal of pains in compar- 

~~ ing and amending the copies of the Bible. Being long 

exercised in the sacred discipline, he was brought to the 
city of tlie Nicomedians, when the Emperor Galerius 
Maximianus was there ; and having recited an apology 
for the Christian Religion, which he had composed, be- 
fore the governor of ihe city, he was cast into pi-ison ; and 
having endured incredible tortures, was put to death^^. 
i3.Hi;ary, §• 2. i^i/cfr^, Bishop of Poic tiers in France, fcomme- 
Bishopand moratcd on the thirteenth of this month,) was a great 
Conieseor. champion of the catholic doctrine against the Arians ; 
for which he was persecuted by their party, and banished 
intoPhrygia about the year 356, where, after much pains 
taken in the controversy, and many troubles underwent, 
he died about the year 3G7. 

§. 3, Prisca, a Roman lady, commemorated on the 
f8. Pnsca, eighteenth, was early converted to Christianity: but re- 
Vimn and ^'Js^'^o ^^ abjure her religion, and to ofter sacrifice when 
Martyr. she was commanded, was horibly tortured, and after- 
wards beheaded under the Emperor Claudius, A. D. A7, 
SO.Fabian, §• ^* F'^^bian was Bishop of Rome about fourteen years. 
Bishop and viz, from A. D. 239 to 253, and suffered martyrdom un- 
Martjr. (]er the Emperor Decius. 

§. 5. Agnes, a young Roman lady of a noble family, 
liotnan"^^' suffered martyrdom in the tenth general persecution un- 
Virgiri and der the Emperor Dioclesian, A. D. 30G. She was by the 
Martyr. wicked cruelty of the judge condemned to be debauched 
in a public stew before her execution ; but was miracu- 
lously preserved by lightning and thunder from heaven. 
She underwent her persecution with wonderful readiness, 
and though the executioner hacked and hewed her body 
most unmercifully with the sword, yet she bore it with 
incredible constancy, singing hymns all the time, though 
she was then no more than thirteen or fourteen years old. 
A bout eight days after her execution, her parents going 
to. lament and pray at her tomb, where they continued 
watching all night, it is reported that there appeared unto 
them a vision of angels, arrayed with glittering and glo- 
rious garments ; among whom they saw their own daugh- 
tei' appareled after the same manner, and a Lamb stand- 
Why i"§ by her as white as snow ; (which is the reason why 
painted the painters picture her with a lamb by her side.) Ever 
^vub a after which time the Roman ladies went every year (as 
heTs'de^ they Still do) to offer and present her on this day the two 
19 Euseb. Histor, Eccl. I ix. c. 6. p. 351. C. 



Of the Calendar. 61 

best and purest white lambs they could procure. These Part II. 

they offered at St. Agnts''s altar, (as they call it,) and from • 

thence the Pope gives ordt rs to have them put into the 
choicest pasture about the city, till the time of sheep- 
shearing come ; at which season they are dipt, and the 
wool is hallowed, whereof a tine white cloth is spun and 
w^oven, and consecrated every year by the Pope himself, 
for the Palls which he used to send to every Arch- ^^\ ^.f^^^^' 
bishop ; and which till they have purchased at a most Arci bish- 
extravagant price, they cannot exercise any metropoliti- ops Palls, 
cal jurisdiction. 

§. 6. Vijicent^ a Deacon of the church in Spain, was 22. Vm- 
born at Oscard, now Huezza, a town in Arragon. He Deacon of 
was instructed in divmity by Valerius, Bishop of Sarago- Spaiu and 
sa ; but, by reason of an impediment in his speech, never Martyr, 
took upon him the office of preaching. He suffered mar- 
tyrdom in the Dioclesian persecution about the year 303, 
being laid all along upon burning coals, and. after bis 
body was broiled there, thrown upon heaps of broken 
tiles. 

Sect. II. Of the Romish Saints-days and Holy-days in 
February, 

BLASSIUS was Bishop of Sebaste in Armenia, reported p'i'J'"^'■y 

to have been a man oi great mn*acies and power, put Bi&hopaud 

to death in the same city by Agricolaus the president, un- Martyr. 

der Dioclesian the Emperor, in the year 289. His name 

is not put down in some editions of the Common Prayer 

Book, but it occurs in the most authentic. 

§. 2. Agatha, a virgin honourably born in Sicily, suf- S. A?afha, 

fered martyrdom under Decius the Emperor at Catanea. *^'f:'"'"" 
r»- I T \ r\ • • iTi' /-^ Virgin and 

bemg very l)enutiiul,(^uuUianus, the Praetor or Gov ernor Martyr. 

of the province, was enamoured with her: but not being 

able to work his ill design upon her, ordered her to be 

scourged, and then imprisoned, for not worshipping the 

heathen gods. After which, she, still persisting constant 

in the faith, was put upon the rack, burnt with hot irons, 

and had her breast cut off. And then being remanded 

back to prison, she had several divine comforts afforded 

her : but the Prastor sending for her again, being half 

dead, she prayed to God to receive her soul ; with which 

petition she immediately expired ; it being the fifth of 

February, A. D. 253. j^^ y^^^„_ 

§. 3. Valentine was an ancient presbyter of the Church ; tine, Bish- 

he suffered martyrdom under Claudius at Rome. Beine «P '^^^ 

•^ ^ Mart' r. 



m Of the Calendar. 

Ciiap. I. delivered into the custody of one Asterins, he wrought a 
""^""^ miracle upon his daughter; whom, being blind, here- 
stored to sight ; by which means he converted the whole 
family to Christianity, who all of them afterwards suffered 
for their religion. Valentine, after a year's imprisonment 
at Rome, was beheaded in the Fiaminian-vvay about the 
year 271, and was enrolled among the martyrs of the 
Church ; his day being established before the times of 
Gregory the Great. He was a man of most admirable 
The origi- parts, and so famous for his love and charitj^, that the 
nal of custom o[ choosins Valentines upon his festival (which is 

choopingr ^Mt ^' i\ . i •. • r .1 

Valentine?, ^^"^ practised) took Its rise irom thence. 

Sect. III. Of the Romish Saints-days and Holy-days in 
March. 

March 1. I^AVID, to whose memory the first of this month was 
^^^]'h': h ^orn^Gi'^y dedicated, was descended from the royal fa- 
op of Men- i^^^y of the Britons, being uncle to the great King Ar- 
evia. thur, and son of Xantus Prince of Wales, by one Mele- 

aria, a Nun. He was a man very learned and eloquent, 
and of incredible austerity in his life and conversation. 
By his diligence Pelagianism was quite rooted out, and 
many earnest professors of the same converted unto the 
truth. He was made Bishop of Caerleon in Wales, which 
see he afterwards removed to Menevia ; from him ever 
since called St. David's. He sat long, mz, sixty-five 
years, and (having built twelve monasteries in the coun- 
try thereabouts) died in the year 642 : being, as Bale 
writes out of the British histories, a hundred and fort^^-six 
years old. He was buried in his own cathedral church, 
and canonized by Pope Calixtus II, about five hundred 
years afterwards. Many things are reported of him in- 
credible ; as that his birth was fortold thirty years be- 
fore-hand ; and that he was always attended by angels 
who kept him company ; that he bestowed upon the wa- 
ters at Bath that extraordinary heat they have ; and that 
whilst he was once preaching to a sjreat multitude of 
people at Brony, the ground swelled under his feet into a 
little hill ; with several other such stories not worth re- 
hearsing. 
2. Cedde §• ^* Cedde was, in the absence of Wilfride Archbishop 
or Chad, of York, who was gone to Paris for consecration, and 
Bishop of gave no hopes of a speedy return, enforced by Egfrid 
Litchfield, j^j^^ ^^ Northumberland to accept of that see. But 
Wilfride being returned. Cedde was persuaded by Theo? 



Of the Calendar. 63 

(iorus Archbishop of Canterbury to resign the see to him : P»'* n. 
after which for some time he lived a monastical life at - 

Lestingcag; till, by the means of ihe same Theodoru?, 
he was made Bishop of Litchfield, under Wolfhere, King 
of Mercia, whom he is said to have converted. He died 
March 2, A. D. 672. 

§. 3. Perpetua was a lady of quality, who suffered mar- 7. Perpet- 
tyrdoiii in Mauritania, under the Emperor Severus, about "*; ^.^I^"- 
tiio year 20a. She is often very honourably mentioned Martyr, 
by Tortullian and St. Austin ; the last of whom lets us 
know that the day of her martyrdom was settled into a 
holy-day in his time ; and remarks of her, that she gave 
suck to a young child at the time of her sufferings. 

§. 4. Gregory the Great, who stands next in the calon- ^2. Greg- 
dar, was descended from noble parents. He very early Q^g*f^ 
addicted himself to study and piety, giving all his estate Bishop of 
to the building and maintaining of religious houses. He Rome and 
was consecrated Pope about the year 600, but vigorously Confegsor. 
opposed the title of universal Bishop (which the Bishops 
of Constantinople did then, and the Bishops of Rome do 
now assume) as blasphemous, antichristian, and diabolical. 
^Among other his glorious and Christian deeds, his me- 
mory was annually celebrated here in England, for his 
devout charity to our nation, in sending Austin the monk, 
with forty other missionaries, to convert the Saxons, (who 
had testified their desire to embrace Christianity,) which 
in a short time they happily achieved. Having held the 
Popedom fourteen years, he died about the year 604, 
leaving many learned books behind him, w^hich are still 
extant. 

§. 5. Edward was descended from the West Saxon 18. Ed- 
Kings, and the son of King Edgar, who first reduced the ^?^,^'^'"? 
Heptarchy into one kingdom : after whose death, in the saxon-: 
year 975, this Edward succeeded to the crow^n at twelve 
years of age, but did not enjoy it above two or three 
years. For paying a visit to Elfride his mother-in-law at 
Corfe-castle, in Dorsetshire, he was by her order stabbed 
in the back, (whilst he was drinking a cup of wine,) to 
make way for her son Etheldred, his half-brother. His 
favour to the monks made his barbarous murder to be 
esteemed a martyrdom ; the day of which w^as appointed 
to be kept festival by Pope Innocent IV. A. D. 1245. 

§. G. Benedict was born in Norcia, a town in Italy, of 21. Bene- 
an honourable family. Being much given to devotion, ^'^*' ^^" 
he set up an order of monks, which bears his name, about 
the year 529. He was very remarkable for his mortifica- 



64 'Of the. Calendar. 

Chap I. tJQjj . 3p,^] tiie monks of his own order relate, that he 
would often roll himself in a heap of briars to check any 
carnal desires that he found to arise in himself. St. Greg- 
ory 20 tells us of a very famous miracle wrought upon his 
account, viz. That the Goths, when they invaded Italy, 
came to burn his cell ; and being set on fire, it burnt 
round him in a circle, not doing him the least hurt: at 
which the Goths being enraged, threw him into a hot 
oven, stopping it up close : but coming the next day, they 
found him safe, neither his flesh schorched, nor his clothes 
singed. ' He died on the twenty -first of March, A. D. 542» 

Sect. W. Of the Romish Saints-days and Holy- days in 
April. 

Aprils. Richard, sumamed de Wiche^ from a place so called 
Richard, j^^ Worcestershirp, where he was born, was broui^ht 

Bishop 01 , . ./ c ^ r ^ ^ n ' T^ • 

Chichefi- "P ^^ ^^e universities of Oxford and raris. Being come 
ter. to man's estate, he travelled to Bononia ; where having 

studied the canon law seven years, he became public read- 
er of the same. Being returned home, he was, in the va- 
cancy of the see of Chichester, chosen Bishop by that 
chapter : which the King opposing, (he having nominated 
another,) Richard appealed to Rome, and had his election 
confirmed by the Pope^ who consecrated him also at Ly- 
ons, in the year I 245. He was very much reverenced 
for his great learning and diligent preaching, but espe- 
cially for his integrity of life and conversation, btrange 
miracles are told of him : as that, by his blessing, he in- 
creased a single loaf of bread to satisfy the hunger of three 
thousand poor people; and that in his extreme old agr, 
whilst he was celebrating the Eucharist, he fell down 
with the chalice in his hand, but the wine was miracu- 
lously preserved fi om falling to the ground. About seven 
or eight years after his death, he was canonized for a 
saint by Pope Urban IV. A. D, 12G1. 
4 Am- §* ^' ^^* Ambrose was born about the year 340. His 

brose, father was Praetorian Prsefect of Gaul, in whose palace 
Bishop of St. Ambrose was educated. It is reported, that in his in- 
fancy a swarm of bees settled upon his cradle; which 
was a prognostication, as was supposed, of his future elo- 
quence. After his father's death, he went with his mo- 
ther to Rome, where he studied the laws, practised as an 
Advocate, and was made Governor of Milan and the 
20 Greg. Dial. lib. iii. 



Milan. 



Of the Calendar. 65 

neighbouring cities. Upon the death of Auxentius, Bi- Part II, 

shop of Milan, there being a great contest in the election ■- 

of a new Bishop, this good Auher, in an excellent speech, 
exhorted them to peace and unanimity ; which so moved * 

the affections of the people, that they immediately forgot 
the competitors whom they were so zealous for before, 
and unanimously declared that they would have their Go- 
vernor for their Bishop. Who, after several endeavours 
by flight and other artifices to avoid that burden, was at 
last compelled to yield to the importunities of the people, 
and to be consecrated Bishop. From which time he gave 
all his money to pious uses, and settled the reversion of 
his estate upon the church. He governed that see with 
great piety and vigilance for more than twenty years, and 
died in the year 396, being about fifty-seven years old: 
having first converted St. Augustin to the faith ; at whose 
baptism he is said miraculously to have composed that 
divine hymn, so well known in the church by the name of 
Te Deiim, 

§. 3. Jlphege was an Englishman of a most holy and -^g 4|„ 
austere life, which was the more admirable in him, be- pheee, 
cause he was born of great parentage, and began that Archbish= 
course of life in his younger years. He was first Abbot J*P^ ^"' 
of Bath, then Bishop of Winchester, in the year 9{^4, and 
twelve years afterwards Archbishop of Canterbury. But 
in the year 1012, the Danes being disappointed of a cer- 
tain tribute which they claimed as due to them, they fell 
upon Canterbury, and spoiled and burnt both the city and 
church: nine pans in ten of the people they put to the 
sword, and after seven months miserable imprisonment, 
stoned the good Archbishop to death at Greenwich ; who 
was thereupon canonized for a saint and martyr, and had 
the nineteenth of April allowed him as his festival. 

§. 4. St. George, the famous patron of the English na- 
tion, was born in Capadocia, and sufl^ered for the sake of 23. Samt 
his religion, A. D. 290, under the Emperor Diotlesian, ^artyrf 
(in whose army he had before been a Colonel,) being sup- 
posed to have been the person that pulled down the edict 
against the Christians, which Dioclesian had caused to be 
atfixed upon the church doors^^ The Legends relate se- 
veral strange stories of him, which are so common, they 
need not here be related : I shall only give a short 
account how he came to be so much esteemed of in 
England. 

21. See Lactantius de Mortibus Perseoutorom. 

H 



66 Of the Calendar, 

Chap. I. When Robert Duke of Normandy, son to William the 
Conquerer,was prosecuting his victories against the Turks, 



^°^ J'^ and laying siege to the famous city of Antioch, which 
pai^on°of was like to be relieved hy a mighty army of the Saracens ; 
iheEng- St. George appeared with an innumerable army coming 
lish. down from the hills all in white, with a red cross in his 

banner, to reinforce the Christians ; which occasioned the 
infidel army to fly, and the Christians to possess themselves 
V of the town. This story made St. George extraordinary 
famous in those times, and to be esteemed a patron, not 
only of the English, but of Christianity itself. Not but 
that St. George was a considerable Saint before this, hav- 
ing had a church dedicated to him by Justinian the Em- 
peror. 

Sect. V. Of the Romish Saints-days and holy-days in 

May, 
^^y ^« The third of this month is celebrated as a festival by 
^f th"*^°° the Church of Rome, in memory of the invention of the 
Cross. Cross, which is said to be owing to this occasion. He- 
lena, the mother of Constantine the Great, being admo- 
nished in a dream to search for the Cross of Christ at Je- 
rusalem, took a journey thither with that intent; and 
having employed labourers to dig at Golgotha, after 
opening the ground very deep, (for vast heaps of rubbish 
had purposely been thrown there by the spiteful Jews or 
Heathens,) she found three crosses, which she presently 
concluded were the crosses of our Saviour and the two 
thieves who were crucified with him. But being at a loss 
to know which was the Cross of Christ, she ordered 
them all three to be applied to a dead person. Two of 
them, the story says, had no effect ; but the third raised 
the carcase to life, which was an evident sign to Helena, 
that That was the cross she looked for. As soon as this 
was known, every one was for getting a piece of the 
Cross ; insomuch that in Paulinus's time (who, being a 
scholar of St. Ambrose, and Bishop of Nola, flourished 
about the year 420) there was much more of the reliques 
of the Cross, than there was of the original wood. 
Whereupon that father says, " it was miraculously in- 
" creased ; it very kindly afforded wood to men's impor- 
" tunate desires, without any loss of its substance," 
6. St. John §• 2. The sixth of this month was anciently dedicated 
Evang. an- to the memory of St. John the Evangelist's miraculous 
to Port, deliverance from the persecution of Domitian : to whom 



Of the Calendar, 67 

being accused as an eminent asscrter of atheism and im- Part II. 

pietj, and a public subvcrtor of the religion of the em- " 

pire, he was sent for to Rome, where he was treated with 
all the cruelty that could be expected from so bloody and 
barbarous a prince ; for he was immediately put into a 
cauldron of boiling oil, or rather oil set on fire, before the 
gate called Porta Latina^ in the presence of the senate. 
But his Master and Lord, who favoured him when on 
earth above all the Apostles, so succoured him here, that 
he felt no harm from the most violent rage ; but, as if he 
had been only anointed, like the athletae of old, he came 
out more vigorous and active than before : the same di- 
vine Providence that secured the three children in the 
fiery furnace, bringing the holy man safe out of this, one 
would think, inevitable destruction; and so vouchsafing 
him the honour of martyrdom, without his enduring the 
torments of it. 

§. 3. Dunslan^ of whom we are next to speak, was well 59, Dun- 
extracted, being related to King Athelstan. He was very [^tj^'^'^f^^ 
well skilled in most of the liberal arts, and among the rest canter- 
in refining metals and forging them ; which being qualifi- bury, 
cations much above the genius of the age he lived in, first 
gained him the name of a conjuror, and then of a saint.. 
He was certainly a very honest man, and never feared to 
reprove vice in any of the kings of the West Saxons, of 
whom he was confessor to four successively. But the 
monks ( to whom he was a very great friend, applying all 
his endeavours to enrich them and their monasteries) have 
filled his life with several nonsensical stories : such as are, 
his making himself n cell at Glastenburg all of iron at his 
own forge ; his harp's playing of itself, without a hand ; 
his taking a she-devil, who tempted him to lewdness un- 
der the shape of a fine lady, by the nose with a pair of 
red-hot tongs ; and several other such ridiculous relations 
not worth repeating. He was promoted by king Edgar, 
first to the bishopric of Worcester, soon after to London, 
and two years after that to Canterbury. Where having 
sat twenty-seven years, he died May 19, A. D. 988. 

§. 4. Augustin was the person we have already men- ^g Auei's, 
tioned, as sent by Pope Gregory the Great to convert the tin, first 
Saxons, from whence he got the name of the Apostle of Archbish. 
the English. Whilst he was over here, he was made Arch- "P ^^ ^^"" 
bishop of Canterbury, A. D. 596. He had a contest v/ith 
the monks of Bangor, about submission to the see of 
Rome, who refused any subjecion but to God, and the 
bishop of Caerleon. Soon after this difference, Ethelfride, 



68 Of the Calendar. 

Ghap. 1. a pagan king of Northumberland, invader] Wa^cs, and 
r~ slaughtered a hundred and fifty of these monks, who came 

in a quiet manner to mediate a peace : which massacre is 
bj some writers (but without just grounds) imputed to 
the instigation of Austin, in revenjje for their opposition 
to him. After he had sat some time in the see of Can- 
terbury, he deceased the twenty sixth of May, about the 
year 6 1 0. 
^7. Vene- §. 5. Bede was born at Yarrow, in Northumberland, 
rableBede. A. D. 673, and afterwards well educated in Greek and 
Latin studies, in which he made a proficiency beyond 
most of his age. He is author of several learned philo- 
sophical and mathematical tracts, as also of comments up- 
on the Scripture : but his most valuable piece is his Ec- 
clesiastical history of the Saxons. Being a monk, he stu- 
died in his cell ; where spending more hours, and to bet* 
ter purpose, than the monks were wont to do, a report 
was raised that he never went out of it. How^ever, he 
would not leave it for preferment at Rome, which the 
Pope had often invited him to. 
How he His learning and piety gained him the surname of Veyu- 

got the rable. Though the common story which tjoes about that 
name of . , , , . 9 , . . , . , y , , ^. . . , 

Veuerable. title s bejng given nim, is this : his scholars having a minci 

to fix a rhyming title upon his tombstone, a§ was the cus- 
tom in those times, the poet wrote, 

HAC SUNT m FOSSA, 
BED^ OSSA. 

Placing the word ossa at the latter end of the verse for 
the rhyme, but not able to think of anj^ proper epithet that 
would stand before it. The monk being tired in this per- 
plexity to no purpose, fell asleep; but v,'hen he awaked, 
he found his verse filled up by an angelic hand, standing 
thus in fair letters upon the tomb : 

HAG SUNT IN FOSSA, 
BEDJK VENERABILiS OSSA. 

Sect. VI' Of the Jlomish Saints-days and Holy-days in 
June, 
June 1. NiCOMEDE was scholar to St. Peter, and was disco- 
Njcomede, ypj-pd to be a Christian bv his honourably burying one 
Priesrand Felicula, a martyr. He was beat to death with leaden 
jyiartyr. plumuicts for the sake of his religion, in the reign of Do- 
5.Boni- miiian. 

face, Bish- §. 2. Boniface was a Saxon presbyter, born in England, 
PP P^ bad at first called Winfrid. He was sent a missionary by 

Ment«,and ■ < ... .- "^ f 

l^lartjr. ■ 



Of the Calendar. 69 

Pope Gregory 11. into Germany, where he converted so- Part. IL 

veral countries, and from thence got the name of the Apos- 

tU of Germany. He was made Bishop of Ments in the 
year 7A'o. He was one of the most considerable men of 
his time, (most ecclesiastical matters going through his 
hands, as appears hy his letters,) and was also a great 
friend and admirer of Bede. Carrying on his conversions 
in f'risia, he was killed by the barbarous people near 
Utrecht, A. D. 7h5. 

§. 8. St. Alhan was the first Christian martyr in this '7. St M- 
island, about the middle of the third century. He was ban, Mai- 
converted to Christianity by one Amphialus, a priest of ^^' 
Caerleon in Wales, who flying from persecution into 
England, was hospitably entertained by St. Alban at Ve- 
rulam in Hertfordshire, now called from him St. Albans. 
When, by reason of a strict search made for Amphialus, 
St. Alban could entertain him safe no longer, he dresst d 
him in his own clothes, and by that means gained him an 
opportunity of escaping. But this being soon found out, 
exposed St, Alban to tlie fury of the Pagans ; who sum- 
moning him to do sacrifice to their gods, and he refusing, 
they first miserably tormented him, and then put him to 
death. The monks have fathered several miracles upon 
him, which it is not worth while here to relate. 

§. 4. Edward King of the West Saxons being barba- 20. Tran« 



jon 01 



rously murdered by his mother-in-law, was first buried at l^^ti 
Warham without any solemnity ; but after three years ^|'^^,^^^:, 
was carried by Duke Alferus to the minster of Shaftcs- ^vest 
bury, and there interred with great pomp. To the me- Saxons. 
niory of which the twentieth of June has been since de- 
dicated. 

Sect. VII. Of the Romish Saints-days and Holy-days in 

July, 
About the year 1338, there was a terrible schism in Jii]y2, 
the Church of Rome between two anti-popes, Urban VI. Visitation 
and Clement VJI. the first chosen by the Italian, the ^^^J'^^,!^K^" 
other by the French faction among the Cardinals. Upon Marv/'^^^'^ 
this several great disorders happened. To avert which for 
the future. Pope Urban instituted a feast to the memory 
of that famous journey, wliich the mother of our Lord 
took into the mountains of Judea, to visit the mother of 
St. John the Baptist; that by this means the intercession 
of the blessed Vii-gin might be obtained for the removal 
of those evils. The same festival was confirmed by the 



70 Of the Calendar. 

Chap. I decree of Boniface IX. though it was not universally ob- 

^- served until the council of Basil: by decree of which 

council in their forty-third session, upon July 1, 1441, it 
was ordered that this holy-day, called the Visiiaiion of the 
blessed Virgin Mary^ should be celebrated in ail Christian 
churches, that "she being honoured with this solemnity, 
*' might reconcile her Son by her intercession, who is now 
^' angry for the sins of men ; and that she might grant 
" peace and unity among the faithful." 
4 Transla- §• ^' ^^' •^^«^^*»* was born in Pannonia, and for some^ 
tion of time lived the life of a soldier, but at last took orders, and 
St. Martin, ^y^s made Bishop of Tours in France. He was very dil- 
Confessor '^§^"^ in breaking down the heathen images and altars, 
which were standing in his time. He died in the year 
400, after he had sat bishop twenty-six years. The French 
had formerly such an esteem for his memory, that they 
carried his helmit with them into their wars, either as an 
ensign to encourage them tp bravery, or else as a sort of 
charm to procure them victory* His feast-day is cele-r 
brated on the eleventh of November. The fourth of this 
month is dedicated only to the memory of the translating 
or removing of his body from the place where it was bu- 
ried, to a more noble and magnificent tomb; which was 
performed by Perpetuus, one of his successors in the see 
of Tours. 
15 Swi- §' ^* *^^^"*^^^*^ ^^3s first a monk, and afterwards a prior, 
thtm, Hi- cf the convent of Winchester. Upon the death of Helin- 
shop of Stan Bishop of that see, by the favour of King Ethel- 
^'"" wolph, he was pro.uoted to succeed him in that bishop^ 
uausia'ed. rick, A. D. 852. and continued in it eleven years, to his 
death. He would not be buried within the church, as 
the Bishops then generally were, but in ihe cemetery, or 
church yard. Many miracles being reported to be done 
at his grave, there was a chapel built over it ; and a solemn 
translation made in honour of him, which in the popish 
times was celebrated on the fifteenth of July. 

§. 4. Margaret was born at Antioch, being the daugh- 
20. Mare?.- t^r of an heathen priest. Olybius, President of the East 
and Mar-" "'^^^^* ^^^^ Romans, had an inclination to marry her; but 
fjrat An- finding she was a Christian, deferred it till he could per- 
tioch. suade her to renounce her religion. But not being able 
to accomplish his design, he first put her to unmerciful 
torments, and then beheaded her. She has the same office 
among the papists, as Lucina has among the heathens; 
viz, to assist women in labour. Her holy-day is very an- 
cient, not only in the Roman, but also in the Greek 



Of the Calendar. 71 

church, who celebrate her memory under the name of Part II. 
Marina. She suffered in the year 278. '"* 

§. 5. By the first Common Prayer Book of King Ed- 22 St. Ma- 
ward VI. the twenty-second of July was dedicated to the ry Magda- 
memory of St. Mary Magdalene, In the service for the . 

day, Prov. xxxi. )0. to the end, was appointed for the J^^^nd"' 
Epistle ; and the Gospel was taken out of St. Luke vii. 36. Gospel, 
to the end. But upon a stricter inquiry, it appearing du- 
bious to our Reformers, as it doth still to many learned 
men, whether the woman mentioned in the Scripture, that 
was appointed for the Gospel, were Mary Magdalene or 
not ; they thought it more proper to discontinue the fes- 
tival. However, as I have mentioned the other parts of 
the service, I will also give the reader the Collect that was 
appointed, which he will observe was very apt and suit- 
able to the Gospel. 

Merciful Faihtr^ght us grace that zve never presume to The Col- 
sin through the example of any creature : but if it shall chance *^ * 
us at any time to offend thy divine Majesty, that then we 
may truly repent and lament the same, after the example of 
Mary Magdalene, and hy a lively faith obtain remission of 
all our sins, through the only merits of thy Son our Saviour 
Christ. Amen. 

§. 6. St. Ann was the mother of the blessed Virgin 26.St.Ann, 
Mary and the wife of Joachim her father. An ancient ™°*blessed 
piece of the sacred genealogy, set down formerly by Hip- virgin Ma- 
politus the martyr, is preserved in Nicephorus*^ " There ry. 
" were three sisters of Bethlehem, daughters of Matthan 
" the priest, and Mary his wife, under the reign of Cleo- 
" patra and Casopares King of Persia, before the reign of 
" Herod, the son of Antipater: the eldest was Mary, the 
" second was Sobe, the youngest's name was Ann. The 
" eldest being married in Bethlehem, had for daughter 
" Salome the midwife : Sobe the second likewise married 
*' in Bethlehem, and was the mother of Elizabeth ; last of 
" all the third married in Galilee, and brought forth Ma- 
*' ry the mother of Christ.'* 

Sect. VIII. Of the Romish Saints- days and holy-days in 
August, 

The first day of this month is commonly called Lam- LammLV 
mas-day, though in the Romish church it is generally day, 
known by the name of the feast of St. Peter in the fetters, 

22 Niceph. lib. ii. cap. 3. toI. i. p. 136 A, 



72 Of the Calendar* 

Chapl. being the daj of the commeaioration of St. Peter's hu- 

— ^ prisonment. For Eudoxia, the wife of Theodosius the 

Emperor, having made a journey to Jerusalem, was there 
presented with the fetters which St. Peter was loaded 
with in prison ; which she presented tj the Pope, who 
afterwards laid them up in a church built by Theodosius 
in honour of St. Peter. Eudoxia, in the mean time, hav- 
ing observed that the first of August was celebrated in 
memory of Augustus Caesar, (who had on that day been 
saluted Augustus, and had upon that account given occa- 
sion to the changing of the name of the month from Sex- 
tilis to Augustj) she thought it not reasonable that a holy- 
day should be kept in memory of a heathen prince, which 
would better become that of a godly martyr; and there- 
fore obtained a decree of the Emperor, that this day for 
the future should be kept holy in remembrance of St. Pe- 
ter's bonds. 
Why so The reason of its being called Lammas-day, some think 

called. was a fond conceit the popish people had, tbat St. Peter 
was patron of the Lambs, from our Saviour's words to 
him, Feed my lambs. Upon which account they thought 
the mass of this day very beneficial to make their lambs 
thrive. Thorigh Somnei's account of it is more rational 
and easy, viz.^ that it is derived from an old Saxon word 
meaning Loaf-mass, it having been the custom of the 
Saxons to offer on that day an oblation of loaves made of 
new wheat, as the first fruits of their new corn. 

6. Tranjfi- §• 2. The festival of our Lord's Transfiguration in the 
guration of mount IS very ancient. In the church of Rome indeed it 
our Lord, jg j^^j- q|- \^^^ standing^, being instituted by Pope Calixtus 

in the year 1455 ; but in the Greek church it was obser- 
ved long before. 

7. Name of §. 3. The seventh of August was formerly dedicated to 
Jesus. the memory of Afra. a courtezan of Crete; who being 

converted to Christianity by Narcissus Bishop of Jerusa- 
lem, suffered martyrdom, and w^as commemorated on this 
day : how it came afterwards to be dedicated to the Name 
ofJesus^ I do not find. 
10 St ^' ^* ^^* ^^^*^^^^^ w^s by birth a Spaniard, and Trea- 

Laurence, surer of the church of Rome, being Deacon to Sixtus the 
Aichdea- Pope adout the year 259. When his Bishop was haled to 
con of death by the soldiers of Valerian the Emperor, St. Lau- 
Martyr. Tence would not leave him, but followed him to the place 
of his execution, expostulating with him all the way, "O 
" father, where do you go w^ithout your son ? You never 
"w^ere wont to offer sacrifice without me." Soon after 



Of the Calendar. 73 

Which, occasion being taken against him by the greedy ^"'^ "• 
Pagans, for not delivering up the church-treasury, which 
they thought was in his custody, he was laid upon a grid- 
iron, and broiled over a fire : at which time he behaved 
himself with so much courage and resolution, as to cry 
out to his tormenters, that <' he was rather comforted 
" than tormented ;" bidding them withall " turn him on 
" the other side, for that was broiled enough." His mar- 
tyrdom was so much esteemed in after-times, that Pulche- 
ria the Empress built a temple to his honour, which was 
either rebuilt or enlarged by Justinian. Here was the 
gridiron on which he suffered laid up, where (if we may 
believe St. Gregory the Great, who was too credulous in 
such kind of matters) it became famous for many mira- 
cles. 

§ 5. St. Augustin was born at Togaste, a town in Nu- 28. St. A«- 
midia in Africa, in the y€ar 354. He applied himself at f^^Jj^'^ ^'* 
first only to human learning, such as poetry and plays, Hippo, 
rhetoric and philosophy ; being professor at Rome first, 
and afterwards at Milan. At the last of these places St. 
Ambrose became acquainted with him, who instructed 
him in divinity, and set him right as to some wrong no- 
tions which he had imbibed. He returned into Africa 
about the year 388, and three years afterwards was cho- 
sen Bishop of Hippo. He was a great and judicious di- 
vine, and the most voluminous writer of all the fathers. 
He died in the j'ear 430, at seventy-seven years of age, 

§. 6. The twenty-ninth of this month, as Durandus ?^' ^.®" . 
says, was formerly called Festum Colleclionis S, Johan. Bap- gajnt John 
tista, or the feast of gathering up St. John the Baptises Baptist. 
Relics ; and afterwards by corruption, Fesfum decoUationis, 
the feast of his beheading. For the occasion of the ho- 
nours done to this Saint are said to be some miraculous 
cures performed by his relics in the fourth century: for 
which reason Julian the Apostate ordered them to be 
burnt, but some of them were privately reserved. His 
head was found after this, in the Emperor Valens's time, 
and reposited as a precious relic in a church at Constan- 
tinople. 

Seot. IX. Of the Romish Saints-days and Holy-days in 
September, 

(jrlLES, or Mgidius^ was one who was born at Athens, Sept. i. 
and came into France, A. D. ri5. having first disposed ^oI'^IU 
of his patrimony to charitable uses. He lived two years Confessor. 

I 



74 Of the Calendar. 

Qliap. T. ■vvith Caesarius Bishop of Aries, and afterwards took to an 

''*""™''"^=' hermetical life, till he was made Abbot of an abbey at 

Nismes, which the king, who had found him in his cell 

bj chance as he was hunting, and was pleased with his 

sanctity, built for his sake. He died in the year 795. 

7. Eunnr- §. 2. Eiinurchus, otherwise called Evoriius^ was Bishop 
chus, Bi- of Orleans in France, being present at the council of Va- 
S.f ^'" ^^^^'^^' ^' ^' ^^^- '^'^^^ circumstances of his election to 

this see were very strange. Being sent by the Church of 
Rome into France, about redeeming some captives, at the 
time when the people of Orleans were in the heat of an 
election of a bishop; a Dove lighted upon his head, which 
he could not, without gjreat difficulty, drive away. The 
people observing this, took it for a sign of his great sanc- 
tity, and immediately thought of choosing him bishop; 
but not being willing to proceed to election, till they 
were assured that the lighting of the Dove was by the im- 
mediate direction of Providence, they prayed to God that, 
if he in his goodness designed him for their bishop, the 
same Dove might light upon him again, which imme- 
diately happening after their prayers, he was chosen Bish- 
op by the unanimous suffrages of the whole city. Besides 
this, several other miracles are attributed to him ; as the 
quenching a fire in the city by his prayers ; his directing 
the digging of the foundation of a church, in such a place, 
where the workmen found a pot of gold, almost sufficient 
to defray the charges of the building : his converting se- 
ven thousand infidels to Christianity within the space of 
three days : and lastly, for foretelling his own death, and 
in a sort of prophetical manner naming Arianus for his 
successor. 

8. Nativity §• 3. The eighth of this month is dedicated to the me- 
ofthebles- mory of the blessed Virgin's Nativity^ a consort of angels 
sed Vjrgiu hayj^g t^ggp, heard in the air to solemnize that day as her 

^' birth-day. Upon which account the day itself was not 
only kept holy \n after-ages ; but it was also honoured by 
Pope Innocent \Y. with an octave, A. D. 1244, and by 
Gregory XI. with a vigil in the year isro. 
14. Holy- §• 4. The fourteenth of this month is called Holy-cross- 
cross-daj. day^ a festival deriving its beginning about the year 615, 
on this occasion: Cosroes King of Persia having plundered 
Jerusalem, (after having made great ravages in other parts 
of the Christian world,) took away from thence a great 
piece of the cross, which Helena had left there : and, at 
the times of his mirth, made sport with that and the holy 
Trinity. Pleraclius the Emperor giving him battle, de- 



Of Ihe Calendar. ' lb 

icated the cucray, and recovered the cross: but bringing P«rt H. 

it back with triumph to Jerusalem, he found the gates 

shut against him, and heard a voice from heaven, which 
told him, that the King of kings did not enter into 
that city in so stately a manner, but mttk and lowly, and 
■riding ypon an ass. With that the Emperor dismounted 
from his horse, and went into the city not only afoot, 
but barefooted, and carrj'ing the wood of the cross him- 
self. Which honour done to the cross gave rise to this 
festival. 

§. 5. Lambert was Bishop of Utrecht in the time of ly. Lam- 
King Pepin 1. But reproving the King's grandson for his l^en, Biih- 
lewd amours, he was, by the contrivance of one of his ^ ""^ 
concubines, barbarously murdered. Being canonized, he 
at first only obtained a commemoration in the calendar; 
till Robert Bishop of Leeds in a general chapter of the 
Cistercian order procured a solemn feast to his honour, 
A.D. 1240. 

§. 6. St. Cyprian was by birth an African, of a good 26. S&int 
family and education. Before his conversion he taught <^)pi'Jan, 
rhetoric ; but by the persuasion of one Cfiecilius, a Priest, cartba^e 
(from whom he had his surname,) he became a Christian, and Mar-* 
And giving all his substance to the poor, he was elected ty. 
Bishop of Carthage in the year 248. He behaved himself 
with great prudence in the Decian persecution, persuad- 
ing the people to constancy and perseverance ; which so 
enraged the heathen, that they made proclamation for his 
discovery in the open theatre. He suffered martyrdom 
September 14, A. D. 258, under Valerianus and Gallie- 
nus, having foretold that storm long before, and disposed 
his flock to bear it accordingly. 

But the Cyprian in the Roman calendar celebrated on TheCypri- 
this day, as appears by the Roman breviary, is not the an in the 
same with St. Cyprian of Carthage, but another Cyprian Roman ca- 
of Antioch, who of a conjurer was made a Christian, and J^ereiTt 
afterwards a deacon and a martyr. He happened to be person. 
in love with one Justina, a beautiful young Christian ; 
whom trying, without success, to debauch, he consulted 
the devil upon the matter, who frankly declared he had 
no power over good Christians. Cyprian, not pleased with 
this answer of the devil, quitted his service, and turned 
Christian. But as soon as it was known, both he and Jus- 
tina were accused before the heathen Governor, who con^ 
deraned them to be fried in a frying-pan with pitch and 
fat, in order to force them to renounce their religion, 
which they notwithstanding with constancy persisted in. 



76 



Of the Calendar, 



Chap. 1. After their tortures they were beheaded, and their bodies 

thrown away unburied^ till a kind mariner took them up, 

and conveyed them to Rome, where they were deposited 
in the church of Constantine. They were martyred in 
the year 272. 
30. St. Je- §. 7. St. Jerom was the son of one Eusebius, born in a 
rom,Priest, iQyfiy called Stridon, in the confines of Pannonia and Dal- 
andDoc-' "latia. Being a lad of pregnant parts, he was sent to 
tor. Rome to learn rhetoric under Donatus and Victorinus, 

two famous Latin critics. There he got to be secretary 
to Pope Damasus, and was afterwards baptized. He stu- 
died divinity with the principal divines of that age, viz. 
Gregory Nazianzen, Epiphanius, and Didymus. And to 
perfect his qualifications this way, he learned the Hebrew 
toi'gue from one Bariaban a Jew. He spent most of his 
time in a monastery at Bethlehem, in great retirement 
and hard study ; where he translated the Bible, He died 
in the year 422, being fourscore years old. 



October 1. 
Remigius, 
Bishop of 
Jihemes. 



5. Faith, 
Virgin and 
Martyr. 



9. St, De- 
nys Areop. 
Bishop and 
Martyr. 



Sect. X, Of the Romish Saints-days and Holy-days in 
October. 

Remigius was bom at Landen, where he kept him- 
self so close to his studies, that he was supposed to 
have led a monastic life. After the death of BennadiuSy 
he was chosen Bishop of Rhemes, for his extraordinary 
learning and piety. He converted to Christianity King 
Clodoveus, and good part of his kingdom ; for which 
reason he is by some esteemed the apostle of France. Af- 
ter he had held his bishopric seventy-four years, he died 
at ninety -six years of age, A. D. 535. The cruise which 
he made use of is preserved in France to this day, their 
kings being usually anointed out of it at their coronation. 

§. 2. Faith^ a young woman so called, was born at Pais 
de Gavrein France. She suffered martyrdom and very 
cruel torments under the presidentship of Dacianus, about; 
the year 290. 

§. 3. St. Denys^ or Dionysius the Areopagite, was con- 
verted to Christianity by St. Paul, as is recorded in the 
seventeenthof the Acts. He was ^t first one of the judges 
of the famous court of the Areopagus, but was afterwards 
made Bishop of Athens, where he suffered martyrdom for 
the sake of the Gospel. There are several books which 
bear his name ; but they seem all of them to have been 
the product of the sixth century. He is claimed by the 
French as their tutelar saint, by reason that, as they sayj 



Of the Calendar, 71 

he was the first that preached the Gospel to them. But it P^'t "• 
is plain that Christianity was not preached in that nation 
till long after St. Dionysius's death. Among several fool- 
ish and incoherent stories, which they relate of hiai, this 
is one : that, after several grievous torments undergone, 
he was beheaded by Fescennius the Roman Governor at 
Paris ; at which time he took up his head, after it was 
severed from his body, and walked two miles with it in 
his hands, to a place called the Martyrs-hill, and there 
laid down to rest, 

§. 4. The thirteenth of this month is dedicated to the i3. Trans- 
memory ofKing Edward the Confessor's Translation. He lation of 
was the youngest son of King Ethelred ; but, all his elder ^'"^ ^^' 
brothers being dead, or fled away, he came to the crown conlessor 
of England in the year 1042. His principal excellency 
was his gathering together a body of all the most useful 
laws, which had been made by the Saxon and Danish 
kings. The name of Confessor is supposed to have been 
given him by the Pope, for settling what was then called 
Rome-Scot ; but is now better known hy the name of 
Peter- Pence. The monks have attributed so many mira- 
cles to him, that even his vestments are by them reputed 
holy. His crown, chair, staff, spurs, fee. are still made 
use of in the coronation of our English Kings. 

§. 6. Etheldred was daughter of Anna, a King of the 17. Ethel- 
East-Angles, who was first married to one Tonbert, a great ^y^^^ Vir- 
Lord in Lincolnshire, &:c. and after him to King Egfrid ^'°' 
about the year 671, with both which husbands she still 
continued a Virgin, upon pretence of great sanctity. And 
staying at court twelve years, and continuing this morose- 
ness, she got leave to depart to Coldingham Abbey, where 
she was a Nun under Ebba, the daughter of King Ethel- 
frida, who was Abbess. Afterwards she built an abbey at 
Ely, which she was Abbess of herself, and there died and 
was buried, being recorded to posterity by the name of 
St. Audry. 

§. 6. Crispinus and Crupianus were brethren, and born 35^ CrK- 
atRomc: from whence they travelled to Soissons in pin, Mar- 
France, about the year 303, in order to propagate the *}•"• 
Christian religion. But because they would not be charg- 
able to others for their maintenance, they exercised the 
trade af Shoemakers. But the Governor of the town dis- 
covering them to be Christians, ordered them to be be- 
headed about the year ;J03. From which time the Shoe- 
makers made choice of them for their tutelar saints. 



Of the Calendar 



G'lap. I. SjECT. XI. Of the Homish Saints-days and Holy-days in 
■ J^ovember. 

^U-Souls T^^ second of this month is called M-Souls day, 
day. being observed in the Church of Rome upon this oc- 

casion. A monk having visited Jerusalem, and passing 
hrough Sicily as he returned home, had a mind to see 
mount iEtna, which is continually belching out fire and 
smoke, and upon that account by some thought to be the 
mouth of hell. Being there he heard the devils within 
complain, that many departed souls were taken out of 
their hands by the prayers of the Cluniac monks. This, 
when he came home, he related to his Abbot Odilo, as a 
true story ; who thereupon appointed the second of No- 
vember to be annually kept in his monastery, and prayers 
to be made there for all departed souls ; and in a little 
time afterwards the monks got it to be made a general 
holy-day by the appointment of the Pope ; till in ours 
and other reformed churches it was deservedly abrogated. 
e.Leonard, §, 2. Leonard was born at Le Nans, a town in France, 
Confessor. |^j,^j yp '^^ divinity under Remigius Bishop of Rhemes, 
and afterwards made Bishop of Limosin. He obtained of 
King Clodoveus a favour, that all prisoners whom he went 
to see should be set free. And therefore whenever he 
heard of any persons being prisoners for the sake of reli- 
gion, or any other good cause,he presently procured their 
liberty this way. But the monks have improved this story, 
telling us, that if any one in prison had called upon his 
iiame, his fetters would immediately drop off, and the 
prison doors fly open : insomuch that many came from far 
countries, brought their fetters and chains, which had 
fallen oH' by his intercession, and presented them before 
him in token of gratitude. He died in the year 500, and 
has always been implored by prisoners as their saint. 
ii.StMar- R 3. St. MariliCs account has already been eiven on 

fcFPor. §• 4. Brilins^ or St. jBrice, was successor to St. Martin 

iS.Britius, jn the bishopric of Tours. About the year 432, a great 
Bishop. trouble bcf{4 him : for his laundress proving with child, 
the upxharilable people of the town fathered it upon 
Bricc. A tier the child was born, the censures of the peo- 
ple increased, who were then ready to stone their Bishop. 
But the bishoi^ having ordered the infant to be brought 
to him, adjured him by Jesus the son of the living God, 
to tell him wiiose child he was. The child being then 



Of the Calendar. 19 

but Lhiity diys old, replied, "You are not my father." Part II, 
But this was so far from mending matters with Bricp, " ' 

that it made them much worse ; the people now accusing 
him of sorcery likewise. At last being driven out of the 
city, he appealed to Rome, and, after a seven years suit, 
got his bishopric again. This story is told of him by 
Gregory Turonensis, his successor in his see at Tours. 

§. 5. jMachutus^ otherwise called Maclovius^ was a Bi- 15. Ma- 
shop in Bretas^ne in France, of that place which is from chutus, 
him called St. Maloes. He lived about the year 500, and ''P* 
was famous for many miracles, if the acts concerning him 
may be credited. 

§. 6. Hugh was born in a city of Burgundy, called Gra- n. Hugh, 
tianopolis. He was first a regular canon, and afterw-ards Bishop of 
a Carthusian monk. Being very famous for his extraor^ LiucoId, 
dinary abstinence and austerity of life, King Henry II. 
having built a house for Carthusian monks at Witteham 
in Somersetshire, sent over Reginald Bishop of Bath to in- 
vite this holy man to accept the place of the Prior of this 
new foundation. Hugh, after a great many intreaties, 
assented, and came over w^ith the bishop, and was by the 
same King made Bishop of Lincoln : where he gained an 
immortal name for his well governing that see, and new- 
building the cathedral from the foundation. In the year 
1200, upon his return from Carthusia, the chief and ori- 
ginal house of their order, (whither he had made a voy- 
age.) he fell sick of a quartan ague at London, and thej'e 
died on November the seventeenth. His body was pre- 
sently conveyed to Lincoln, and happening to be brought 
thither when John King of England and William King 
of Scots had an interview there, the two Kings, out of 
respect to his sanctity, assisted by some of their Lords, 
took him upon their shoulders, and carried him to the ca- 
thedral. In the year 1220, he was canonized at Rome 
and his body being taken up October T, 1 282, was placed 
in a silver shrine. The monks have ascribed several mir- 
acles to him, which I shall omit for brevity, and only set 
down one story which is credibly related of him, i??::. 
That coining to Godstow, a house of Nuns near Oxford, 
and seeing a hearse in the middle of the choir covered 
with silk, and tapers burning about it, (it being then, as 
it is still in some parts of England, a custom to have such 
monuments in the church for some time after the burial 
of persons of (Jistinction,) he asked who was buried there ; 
and being informed that it was fair Rosamond, the concu- 
bine of King Henry II. who had that honour done her 



80 Of the Calendar. 

Chap. I, for having obtained a great many favours of the King fof 
""^ — that house, he immediately commanded her body to be 
digged up, and to be buried in the church-yard, saying 
it was a place a great deal too good for a harlot, and 
therefore he would have her removed, as an example to 
terrify other women from such a wicked and filthy kind 
of life. 
20. Ed- §• ^» Edmund was a king of the East- Angles, who be- 
nmnd, ing assaulted by the Danes (after their irruption into 
Kidg and England) for their possession of this country, and not being 
'^^ ^'^' able to hold out against them, offered his own person, if 
they would spare his subjects. But the Danes having got 
him under their power, endeavoured to make him re- 
nounce his religion : which he refused to do, they first 
beat him with bats, then scourged him with whips, and 
afterwards, binding him to a stake, shot him to death 
with their arrows. His body was buried in a town where 
Sigebert,one of his predecessors, had built a church ; and 
where afterwards (in honour of his name) another was 
built more spacious, and the name of the town, upon that 
occasion, called St. Edmund's-bury. 
22.Caecnia, §, g. Ccscilia was a Roman lady, who refusing to re- 
M^rUt^^ nounce her religion when required, was thrown into a 
furnace of boiling water, and scalded to death : though 
others say she was stifled by shutting out the air of a 
bath, which was a death somct imes inflicted in those days 
upon women of quality who were criminals. She lived 
in the year 225. 
23.StCle- §. 9. St. Clement 1. was a Roman by birth, and one of 
™5"* ^' the first bishops of that place : which see he held, ac- 
RomTand cording to the best accounts, from the year 64 or 65 to 
Martyr, the year 81, or thereabouts ; and during which time he 
was most undoubtedly author of one, and is supposed to 
have been of two very excellent epistles, the first of which 
was so much esteemed of by the primitive Christians, as 
that for some time it was read in the churches for canoni- 
cal scripture.^^ He was for the sake of his religion first 
condemned to hew ©tones in the mines ; and afterwards, 
having an anchor tied about his neck, was drowned in the 
sea, 
25. Cathe- §• ^0. St. Catherine was born at Alexandria, and bred 
rine. Virgin up to letters. About the year 305 she was converted to 
and Martyr Christianity, which she afterwards professed with great 
courage and constancy ; openly rebuking the heathen for 

S3. Care's Hisloria Literaria. 



Ofihe Calendar. 81 

offrring sacrifice to their idols, and upbraiding the cruetly ^^^^ n* 
of Mnxentius. the Emperor, to his face. She was con- 
demned to sutier death-in a very unusual manner, xiz, hy 
rolling a wheel stuck round with iron spikes, or the [)oints 
of swords, over her body. 

Sect. XI i. 0/ the Rnmish Sainls-days and IJoIy-days 
in December, 

^ ICOLAS was born at Patara, a city of Lycia, and^^ec. 6. 
^v•as afterwards, in the time of Constantine the Great, j^'^i^^^^'"''. 
Hiade Bishop of ^lyra. He was remarkable for his great Myra m 
charity; as a proof of which this instance may serve. Lycm, 
Understanding that three young women, daughters of a 
person who had fell to decay, were tempted to take lewd 
courses for a maintenance, he secretly conveyed a sura 
of money to their fathers house, sufficient to enable him 
to provide for them in a virtuous way. 

§. 3. The feast of the Conception of the Virgin Mary 3 Concep- 
was instituted by Anselm Archbishop of Canterbury. upon !,^]g?/*/^yv 
occasion of William the Conqueror's fleet being in a storm ^^^ j^iary. 
and afterwards coming safe to shore. But the council of 
Oxford, held in the year 1222, left people at liberty whe- 
ther they would observe it or not. But it had before this 
given rise to the question ventilated so warmly in the Ro- 
man church, concerning the Virgin Mary's immaculate 
conception; which was first started by Peter Lombard 
about the year 1160. 

§. 3. Lucy was a young lady of Syracuse, who, being 12. Lucy, 
courted by a gentleman, but preferring a religious single ^''^g'" and 
life before marriage, gave all her fortune away to the ^^^'^^'^^'■* 
poor, in order to stop his farther applications. But the 
young man, enraged at this, accused her to Paschasius, 
the heathen judge, for professing Christianity ; who there- 
upon ordered her to be sent to the stews: but she strug'- 
gling with the officers who were to carry her, was, after a 
great deal of barbarous usage, killed by them. She lived 
in the year 305. 

§. 4. The sixteenth of December is called OSapieniia, 16. OSapi- 
from the beginning of an anthem in the Latin service, *""**• 
which used to be sung in the church (for the honour of 
Christ's advent) from this day till Christmas Eve. 

§. .7. Silvester succeeded Miltiades in the papacy of ^i- Silves- 
Rome, A. D. 314. He is said to have been the author of ^Jj^^^^'P 
several ntes and ceremonies of the Romish church, as of 
Asylums, Unctions, Palls, Corporals, Mitres, &c. He died 
in the year 334. 

K 



82 Of the First Rvhric, 

CHAP. II. 
OF THE FIRST RUBRIC* 

The Introduction. 

Chap. II. Having done with the Tables, Rules, and Calendar, 
"^ ' I should now proceed in order to the daily Morning and 

Evening Set-vice : but the First Rubric^ relating to that 
service, making mention of several things which deserve 
a particular consideration, and which must necessarily be 
treated of somewhere or other ; I think this the properest 
place to do it in, and shall therefore take the opportunity 
of this rubric to treat of them in a distinct chapter by 
themselves. 

The Rubric runs thus : 

IT The ORDER for MORNING and EVENING 
PRAYER, daily to be said and used throughout the 
Year. 

* Rubrics are the rules and directions given in the book of Common 
Prayer, for the proper performanGe of the respective offices of the church. 
They are called Rubrics, because directions similar to them were for- 
merly distinguished by appearing in red characters, both in written and 
printed books. 

The Latin word Ruhrica^ from which the English term Rubric is 
immediately derived, means red earth, red ochre, k,c. \ in a Bgurative 
sense, it signifies marks put upon sheep ; it more particularly denotes 
the contents of a book, e?pecia!ly of a book of civil law, the title, heads, 
and indexes of which were written in red letters. In our old books of 
common prayer, the rubrics are generally printed in Roman letters, and 
the liturgy in old English or black letters. In thi? manner are printed the 
staled hooks and the larger editions of 1662, kc. ; at least, such copies 
of them as I have seen. Out in all modern legitimate editions, the whole 
of the offices, excepting the responses, is, I believe, universally printed 
in the Roman character, and the rubrics in Italic. 

SnEPHERD. 

In the American Prayer Book, what is here called the first rubric is 
omitted, probably because parts of it had in practice become obsolete. 
Custom having- established the use of the Bishop's robes, and the Sur- 
plice, and the objections raised by the Dissenters being now very gene- 
rally allowed to be trifling in themselves, it has not been thought ne- 
cess;ir\ to enjoin the use of these, or any other garments or ministerial 
ornaments, by any rubric or canon. The same may be said of all the 
ornaments ef the church. Ed. 



Of the First Rubric. 83 

The Morning and Evening Prayer shall be used m the ac- ^^ct. i. 

customed place of the Churchy Chapel, or Chancel ; except 

it shall be otherwise determined by the Ordinary of the 
place ; and the Chancels shall remain as they have done 
in times past. 

And here it is to he noted, that such Ornaments of the 
Church, and the Ministers thereof at all times of their mi- 
nistration, shall be retained and be in use, as icere in this 
Church of England, by the authority of Parliament, in 
the second year of the reign of King Edzcard the Sixth* 

These are the words of the Rubric, and from thence I 
shall take occasion to treat of these four things, viz. 

I. The prescribed Times of pubhc prayer ; Morning and 
Evening, 

II. The Place where it is to be used ; in the accustomed 
place of the Church, Chapel or Chancel, 

III. The Minister, or person officiating. 

ly. The Ornaments used in the church by the minister. 
Of all which in their order. 

Sect. I. Of the prescribed Times of Public Prayer, 

Man, consisting of soul and body, cannot always be The ne- 
actually engaged in the immediate service of God, that cesslty of 
being the privilege of angels and souls freed from the f^l^%\ " 
fetters of mortality. So long as we are here, we must times fcr 
worship God with respect to our present state ; and there^ <he perfor- 
fore must of necessity have some definite and particular ^.'^"^f °^ 
time to do it in. Now that men might not be left in an ^vcrship. 
uncertainty in a matter of so great importance, people of 
all ages and nations have been guided by the very dictates 
of nature, not only to appoint some certain seasons to ce- 
lebrate their more solemn parts of religion, (of which more 
hereafter,) but also to set apart daily some portion of time 
for the performance of divine worship. To his peculiar Why (he 
people the Jews God himself appointed their set times of Jewish sa- 
public devotion; commanding them to offer up two lambs ^"rroffer- 
daily, one in the morning, and the other at even^*, which ed attne 
we find, from other places of Scripture^^, were at their third third and 
and ninth hours, which answer to ournme and three; that "'^*^ 
so those burnt offerings, being types of the great sacrifice ^^"'^* 
which Christ the Lamb of God was to offer up for the sins 

24 Exod. xxix.39. Numb, xxviii. 4. 25 Acts ii. 15. and chap. iii. 1. 



84 Of the First Rubric, 

Chap. II. q( t^hp world might be sacrificed at the same hours whcreia 

' j^jg (jeath was begun and finished. For about the third 

hour, or nine in the morning, he was delivered to Pilate, 

accused, examined, and condemned to die^s . ^bout the 

sixth hoar, or noon, this Lamb of God wa-s laid upon the 

altar of the cross^^ ; and at the ninth hour, or three in the 

The primir afternoon, yiekjed up the Ghost-'. And thou<^h the Le- 

tiveChrist- yi(_ical Law expired toj^ether with our Saviour: vel the 

lans ()h>er- , ,• i • r 4-< i -ji i ^ r . 

ved the pubUc worship 01 uod must still nave soinc certam tmies 

samehou'-s Set apart for the performance of it : and accordingly all 

of prayer Christian churclies have been used to have their public de- 

sa'ue *rea- ^^^''^^s performed daily morniiig or evening. The Apostles 

son. and primitive Christians continued to observe the same 

hours of prayer with the Jews, as might easily be shewn 

Why not from the records of the ancient cburch^^ Bat the Church 

t,'!'^?"l^^ of England cannot be so happy as to appoint any set hours 

Charoh of when either morning or evening prayer shall be said ; be- 

Euglund. cause now people are grown so cold and indifferent in their 

devotions, they would be too apt to excuse their absenting 

from the public worship, from the inconveniency of the 

time : and therefore she hath only taken care to enjoin 

that public prayers be read every morning and evening 

daily throughout the year ; that so all her members may 

have opportunity of joining in public worship twice at 

least every day. But to make the duty as practicable 

and easy both to the minister and people as possible, she 

hath left the determination of the particular hours to the 

ministers that officiate ; who, considering every one his 

own and his people's circumstances, may appoint such 

hours for mornins; and evening prayer, as they shall 

judge to be most proper and convenient. 

All Priests §. 2. But if it be in places where congregations can be 

and Dea- j^^^ ^^^^ fj^g Cu7 ate of the parish be at home, and not other- 

cons (o say • » > ? • » ? i • • .l * i 

the mom- ^^^^ reasonably hindered^ she expects or enjoms tnat he say 

jng and the same in the Parish-Church or Chapel where he ministtr- 
eve'-ing gi'^ ^y,^^ cause a hell to be tolled thereunto a convenient lirne^ 
(hiiv*^.'^ ei- ^'/^'*^ ^^^ begin^ that the people may come to hear God'^sword^ 
tht^ropetily andAo pray with him. But if, for want of a congregation, 
at cluirch, or on some other account, he cannot conveniently read 
or privately ^^^^^^^ j^^ ^|^^ cliurch : he is then bound to say them in the 

111 inuirl A* » • 

iniiit's. fa.niily vvheic he lives: for by the same rubric, all Priests 



26 Malt, xsvili. 1—26. Tertull. de Jcjpn. cap. fO. Cypr. 

27 John xix. 14. de Orat. Domi.i. IJisi!. in Rea^. fni>. 

28 fvlatt. XKvii. 45, 50. Disp. Int. 37 Hieron. in Dmn. 6. 
29CoJii:li?. Ano?t, i. i^ c. 31. lUip. de Divia. Cffic. 1. ;. c 5. 



Of the First Jiubric, 85 

ami Deacons are to say daily the morning and evening prayer^ Sect. IT. 
either privately or openly^ not being let by sickness, or some - '—^ 
other urgent cause °. Of which cause, if it be frequently pre- 
tended, the Scotch Common Prayer requires that they make 
the Bishop nf the Diocese, or the Bishop of the Province, the 
Judge and Alhwer. The occasion of our rubric was pro- 
l)ably a rule in the Roman church, b}^ which, even before 
the Reformation and the Council of Trent, the clergy 
were obliged to recite what they call the Canonical Hours 
(i, e, the offices in the Breviary for the several hours of 
day and night) either publicly in a church or chapel, or 
piivately by themselves. But our Reformers not approv- 
ing the Priests performing by themselves what ought to be 
the united devotions of many ; and yet not being willing 
wholly to discharge the clergy from a constant repetition 
of their prayers, thought fit to discontinue these solitary 
devotions; but at the same time ordered, that if a con- 
gregation at church could not be had, the public service, 
both for morning and evening, should be recited in the fa- 
mily where the minister resided. Though, according to the 
first book of King Edward, this is not meant that any man 
shall be bound to the saying of it, but such as from time to 
time, in Cathedral and Collegiate Churches, Parish-Churches, 
and Chapels to the same annexed, shall serve the Congrega- 
tion, Though these words in that book immediately fol- 
low the first part of the rubric which relates to the Lan- 
guage in which the service is to be said ; the two other 
paragraphs discoursed of in this section, being the first 
inserted in the book that was published in 1552. 

Sect. II. Of Churches ; or Places set apart for the 
performance of Divine Worship, 

1 IIE public worship of God, being to be performed by xheneces- 
the joint concurrence of several people, does not only fJty of hav- 
require a place conveniently capacious of all that assemble '"? ^ppro- 
togeth<:r to perform that worship ; but there must be also cel'^for u!e 
some determinate and fixed place appointed, that so all public 
w^ho belong to the same congregation may know whither ^o^s'^'poi 
they may repair and meet one another. This reason put Theuni- 
even the Heathens, who were guided by the light of na- versal 
ture, upon erecting public places for the honour of their practice of 
gods, and for their own conveniency, in meeting together ^ ^^ ®*' 



thens. 



30 The Rubric at the end of the Preface concerning the Service of 
the Chuich. 



86 Of the First Rubric. 

Chap. U. to pa J their religious services and devotions. And the Pa- 

'"' triarchs, by the same light of nature, and the guidance of 

God's holy Spirit, had Altars^', Mountains^^ and Groves^^ 

Jews. for that purpose. In the wilderness, where the Israelites 
themselves had no settled habitation, thej^ had, by God's 
command, a moving tabernacle34. And as soon as they 
should be fixed in the land of promise, God appointed a 
temple to be built at Jerusalem^*, which David intended^*, 
and Solomon performed^^ And after that was demolished, 
another was built in the room of it"^ which Christ himself 
owned for his house of prayer'^^^ and which both he and 

Apostles, his Apostles frequented as well as the synagogues. And 
that the Apostles after him had churches fixed, and appro- 
priate places for the joint performance of divine worship, 
will be beyond all dispute, if we take but a short survey 
of the first ages of Christianity. In the sacred writings 
we find more than probable footsteps of some determinate 
places for their solemn conventions, and peculiar only to 
that use. Of this nature was that vTe^etiov^ or upper room^ 
into which the Apostles and Disciples (after their return 
fi'om our Saviour'*s ascension) went up, as into a place com- 
monly known, and separate to divine use^o. Such a one, 
if not the same, was that one place wherein they were all 
assembled with one accord upon the day of Pentecost, 
when the Holy Ghost visibly came down upon them"**. 
And this the rather, because the multitude (and they too 
strangers of every nation under heaven) came so readily 
to the place upon the first rumour of so strange an acci- 
dent ; which could hardly have been, had it not been 
commonly known to be the place where the Christians 
used to meet together. And this very learned men take to 
be the meaning of the forty-sixth verse of the second chap- 
ter of the Acts : They continued daily with one accord in the 
temple^ and breaking bread, x-ecr^ oTxev (not, as we render it, 
from house to house, but) at home, as it is in the margin, or 
in the house, they eat their meat with gladness of heart ; i, e, 
when they had performed their daily devotions at the 
temple, at the accustomed hours of prayer, they used to 
return home to this upper room, there to celebrate the holy 
Eucharist, and then go to their ordinary meals. And Mr. 

31 Gen. xii. 7, 8. chap, xxviii. 2. 

32 GeR. xxii. 2. 37 1 Kings vi. 

33 Gen. xxi, 33. 38 Ezra iii. 8, &c. 

34 Exod. XXV, Sec. 39 Matf. xxi. 13. 

35 Dent. xii. lu, II. 40 Acts i. 13. 

36 1. Cbron. xvii. 1, 2.cbap.xxii. 7. 41 Acts ii. 1. 



0/ the First Rubric. &7 

Gregory proves that the upper rooms, so often mentlonetl Sect II. 

in Scripture, were places in that part of the house which 

was highest from the ground, set apart by the Jews as w ell 
as Christians for the performance of the public worship 
and devotions'^. However, this interpretation of the text 
seems to be clear and unforced, and the more probable, 
because it follows the mention of their assemf)ling toge- 
ther in that one place on the day of Pentecost, which room 
is also called by the same name of house, at the second 
verse of that chapter. And it is not at all unlikely, but 
that, when the first believers sold their houses and lands, and 
laid the money at the Apostle'' s feet, {.o supply the necessities 
of the church ; some of them might give their houses (at 
least some eminent room in them) for the church to meet 
in, and to perform their sacred duties. Which also may be 
the reason why the Apostle so often salutes such and such 
a person, and the church in his house*^; which seems clearly 
to intimate, that in such or such a house (probably in the 
wT£^^9v, or upper room of it) was the constant and solemn 
convention of the Christians of that place for their joint 
celebration of divine worship. Fori hat this salutation is 
not used merely because their families were Christians, 
appears from other salutations of the same Apostle,where 
Aristobulus and Narcissus, &c. are saluted with their 
hoiisehold^K And this will be farther cleared by that fa- 
mous passage of St. Paul'*^, where taxing the Corinthians 
for their irreverance and abuse of the Lord's Supper, one 
greedily eating before another, and some of them even to 
excess ; What ! says he, have you not houses to eat and drink 
in ? or despise ye the church of God ? Where that by church 
is not meant the assembly meeting, but the place in which 
they used to assemble, is evident partly from what went 
before, (for their coming together in the churck^^, is explained 
hy their coming together into one. place'^'^, plainly arguing 
that the Apostle meant not the persons, but the place,) 
partly from the opposition which he makes between the 
church and their own private houses: if they must have 
such irregular banquets, they had houses of their own, 
where it was much fitter to have their ordinary repasts, 
than in that place which was set apart for the common 
exercises of religion, and therefore not to be dishonoured 

42 Observations upon Scripture, iv. 19. 

cbap. 23. 45 i Cor. xl. 22. 

43 Rom. xvi. 3. 5 1. Cor. xvi. 46 I Cor. xi. 18. 
19. Col. iv. 15. Philem. ver. 1,2. 47 1 Cor. xi. 20. 

44 Rom. xvi. 10, 11, 14. 2 Tim. 



88 Of the First kuhric. 

fShap. II. ijy such extravagant and intemperate feastings, which 
'"^ was no less than despising it. For which reason he en- 
joins them in the close of the chapter, that if any man 
hunger^ he should eat at home. And in this sense was this 
text always understood bj the ancient fathers**. 
And prirai- Thus Stood the case during the times of the Apostles : 
tive Chris- ^g fQp thg ^ges after themj we find that the primitive 
.Jans. Christians had their fixed and definite places of worship, 
especially in the second century ; as, had we no other evi- 
dence, might be made good from the testimony of the 
author of that dialogue in Lucian, (if not Lucian himself,) 
who expressly mentions that house or room wherein the 
Christians were wont to assemble together"*^. And Justin 
Martyr expressly affirms, that " upon Sunday all Christ- 
" ians (whether in town or country) used to assemble to- 
" gether in one place^®;" which could hardly have been 
done, had not that place been fixed and settled. The same 
we find afterwards in several places of Tertullian, who 
speaks " of their coming into the church and house ofGod^'^-^'^ 
which he elsewhere^'- calls the house of our J}ove^ i, e. of 
the holy Spirit ; and there describes the very form and' 
fi^shion of it. And in another place", speaking of their 
going into the water to be baptized, he tells us, ''- They 
*' were wont first to go into the church, to make their so- 
" lemn renunciation before the Bishop." About this- 
time, in the reign of Alexander Severus, the Emperor,- 
(who began his reign about the year 222,) the heathert 
historian tells us^"^, that when there was a contest between 
the Christians and vintners about a certain public place, 
which the Christians had challenged for theirs; the Em- 
peror gave the cause for the Christians against the vint- 
ners, saying, " It was much better that God should be 
" worshipped there anyways, than that the vintners should 
*' possess it." If it be said, that " the heathens of those 
" times generally accused the Christians for having no 
** temples, and charged it upon them as a piece of atheism 
" and impiety; and that the Christian apologists did not 
" deny it;" the answer depends upon the notion they had 

48 August. QncBst. 57. in Levi- 50 Apo]. 1. l 87: p. 131. 
licuin, torn. iii. col. 516. F. Basil. 51 De Idol. c. 7. p. 88. D. 
Mor&l. Reg. S'X c. 1. torn. if. p. 52 Adv. Valentin, c. 3. p. 251. 
437. A. Chrysost. in 1 Cor. xi. B. 

22. Rom. 27. torn. iii. p. 419. lin. 53 De Corona. Milit. c. p. 102. 

40. Theodoret. in eimdem locum, A. 

torn. iii. p. 175. A. 54^1. Lamprid. in Vita Alex. 

49 Philopatr. vol. iL p. 776. Sever, c. 49. apud Hist. August. 
Amstelod. 1687. Scriptor. p. 575. Lug-d. Batav. 1661 



Of the First Rubric. 89 

of a temple ; by which the Gentiles understood the places Sect. 11* 
devoted to their gods, and wherein the deities uere in- 
closed and shut up; places adorned with statues and im- 
ages, with tine altars and ornaments^\ And for such tem- 
ples as these, they freely confessed they neither had nor 
ought to have any, for the Ti^uk God did not (as the 
heathens supposed theirs did) dwell in temples made with 
hands ; he neither needed, nor could possibly be honour- 
ed by them : and therefore they purposely abstained from 
the word Temple, which is not used by any Christian 
writer for the place of the Christian assemblies, for the 
best part of the first three hundred years. But then those 
very writers, who deny that Christians had any temples, 
do at the same time acknowledge that they had their 
meeting places for divine worship ; their ('onventiculat as 
Arnobius calls them^^, when he omplains of their being 
furiously demolished by their enemies. 

§. 2. It cannot be thought that in the first ages, while Their 
the flames of persecution raged, the Christian churches churches 
should be very stately and mnjjnificent: it were sufficient and'mag- 
if they were such as the condition of those times would nificent. 
bear; their splendor increasing according to the enter- 
tainment Christianity met withal in the world ; till, the 
empire becoming Christian, their temples rose up into 
grandeur and stateliness : as, amongst others, may appear 
by the particular description which Eusebius gives of the 
church of Tyre", and of that which Constantine built at 
Consiantinople in honour of the Apostles^* : both which, 
the historian tells us, were incomparably sumptuous and 
magnificent. 

§. 3. I shall not undertake to describe at large the se- The form 
veral parts and dimensions of their churches, (which va- of them, 
ried according to the ditferent times and a'j;es.) but only 
briefly reflect upon such as were most common and re- 
markable, and are still retained amongst us. For {he form 
and fashion of their churches, it was for the most part ob- 
longs to keep the better correspondence with the fashion 
of a ship ; the common notion and metaphor by which the 
church was wont to be represented, to reii.ind us that we 
are tossed up and down in the world, as upon a stormy 

55 Minntiiis Felix, c 10. p. 61. 57 Eccles. Histor. 1. 10. c. 4. p, 
Arnob. adv. Gent' .=, ad initium 1. 37", 

6. p. 189, &;c. Lactant. lustitut. 58 De Vita Const- 1. 4. c- 58, 
1.2. c. 2. p. 118. 59. p. 555. 

56 Arnobius adv. Gentes, ad 
fine ml. 4. p. 152. 

L 



90 Of the Pirst Rubric. 

Chap. 11. an(j tempestuous sea, and that out of the church there i^ 
no safe passage to heaven, the country we all hope to ar- 
rive at. It was always divided into two principal parts, viz. 
the Nave or Body of the church, and the Sacrarimn, since 
The Chan- called Chancel, from its being divided from the body of 
*^^*^' iT^/ ^^^ church by neat rails, called in Latin CancelH. The 
80 ca e . ^^yg ^ygg common to all the people, and represented the 
visible world ; the Chancel was peculiar to the Priests 
Always and sacred persons, and typified heaven: for which rea- 
stood at son they always stood at the East end of the church, to- 
end oTthe "^^^^^^ which part of the world they paid a more than 
church, ordinary reverence in their worship; wherein, Clemens 
and why. Alexandrinus^^ tells us, they had respect to Christ: for as 
the east is the birth and womb of the natural day, from 
whence the sun (the fountain of all sensible light) does 
arise and spring ; so Christ, the true Sun of righteousness, 
who arose upon the world with the light of truth, when it 
sat in the darkness of error and ignorance, is in Scrip- 
ture^° styled the East : and therefore since we must in our 
prayers turn our faces toward some quarter, it is fittest it 
should be towards the East; especially since it is proba- 
ble even from Scripture itself, that the Majesty and Glory 
of God is in a peculiar manner in that part of the heavens, 
and that the Throne of Christ and the splendor of his 
Humanity has its residence there®^ In this Chancel al- 
ways stood the Altar or Communion-table: which none 
were allowed to approach, but such as were in holy or- 
ders, unless it were the Greek Emperors at Constantino- 
ple, who were allowed to go up to the table to make their 
offerings, but were immediately to return back again^^ 
The use of §. 4. But though the Christians of those times spared 
images for- no convenient cost in founding and adorning public places 
the^^"i '^- ^^^ ^^^ worship of God ; yet they were careful not to run 
tive into a too curious and over-nice superstition. No images 
church. were worshipped, or so much as used in churches for at 
least four hundred years after Christ: and therefore cer- 
tainly, might things be carried by a fair and impartial 
trial of antiquity, the dispute about this point would soon 



59 Strom. I. 7. p. 724. C. 61 See Mr. Gregory's Notes and 

60. In Zechariah iii. 8. and Observations uponScripture, chap, 

chap. vi. 12. the Messiah is called 18. p. 71, &c. and p. 4, 5, of his 

the BRANCH ; and in Luke i. 78. Preface, with some other parts of 

the DAY-SPRING : in all which his works printed at London 1665. 

places the original words signify the 62 Concil. Trull. Can. 69. tom. 

EAST, and are so rendered in all vi. Col. 1174. B. 
other versions of the Bible. 



Of the First Rubric, 01 

be at an end. Nothing can be more clear than that the Sect. H. 
Christians were frequently challenged hy the heathens for — ^— - 
having no images nor statues in their churches, and that 
the Christian apologists never denied it; but industriously 
defended themselves against the charge, and rejected the 
very thoughts of any such thing with contempt and scorn : 
as might be abundantly shewn from Tertullian, Clemens 
Alexandrinus, Origen, Minutius Felix, Arnobius, and 
Lactantius. But I shall only cite one of them, and that is 
Origen, who, amongst other things, plainly tells his ad- 
versary (who had objected this to the Christians) that the 
images, that were to be dedicated to God, were not to be 
carved by the hands of artists, but to be formed and 
fashioned in us by the word of God ; viz. the virtues of 
justice and temperance, of wisdom and piety, &,c. that 
conform us to the image of his only Son. " These," says 
he, " are the only statues formed in our minds; and by 
*' which alone we are persuaded it is fit to do honour to 
" him, who is the image of the invisible Gorf, the prototype 
" and archetypal pattern of all such images^^.'' Had 
Christians then given adoration to them, or but set them 
up in their places of worship ; with what face can we 
suppose they could have told the world, that they so 
much abhorred them? But more than this the council of 
Illiberis, that was held in Spain some time before Constan- 
tine, expressly provides against them ; decreeing*^"*, that 
^' no pictures ought to be in the church, nor that any thing 
" that is worshipped and adored should be painted upon 
the walls :" words too clear to be evaded by the little 
shifts and glosses which the expositors of that canon would 
put upon it. The first use of statues and pictures in the 
churches was merely historical, or to add some beauty 
and ornament to the place, which after-ages improved into 
superstition and idolatry. The first we meet with upon 
good authority is no older than the times of Epiphanius^ 
and then too met with no very welcome entertainment ; 
as may appear from Epiphanius's own Epistle to John then 
Bishop of Jerusalem^* : where he says, that coming to 
Anablatha, a village in Palestine, and going into a church 
to pray, he espied a curtain hanging over the door, where- 
upon was painted the image of Christ, or of some saint : 
which when he had looked upon, and saw the image of a 
man hanging up in the church, contrary to the authority 

63 Contr. Cels. 1. 8. part 2. p. 64 Can. 36. torn. i. col. 974. 
521. E. 65 Epiphan. torn. ii. p, 317o 



92 Of the, First Rubric. 

Chap. II, of the holy Scriptures, he presently rent it, and ordered 

"^ r ^\^Q churchwardens to make use of it as a winding-sheet 

for some poor man's burjins;. This instance is so home, 
that the patrons oi image-worship are at a loss what to 
say to it, and after all are forced to cry out against it as 
sup uosititious; though the famous Du Pin, who is himself 
of the Romish communion, and doctor of the Sorbon, al- 
lows it to be genuine, and owns that one reason of its being 
called in question, is because it makes so much against 
that doctrine^^. More might be produced to this pur- 
pose: but by this, 1 hope, it is clear enough, that the 
primitive Christians, as they thought it sufficient to pray 
to God, without mailing their addresses to saints and an- 
gels; so toey accounted their churches fine enough with- 
out pictures and images to adorn them. 
Pecency ^, ,j^ ^,,<j though these afterwards crept in again, and 
e?requ'i- became the occasion of idolatry in the times of Popery ; 
site and yet our church at the Reformation not only forbad the 
iiecessary. worshipping them, but also quite removed them; as 
thinking them too false a beauty for the house of God. 
But though she would not let religion be dressed in the 
habit of a wanton ; yet she did not deny her that of a ma- 
tron , she would have her modest in her garb, but withal 
comely and clean : and therefore still allowed her enough, 
not only to protect her from shame and contempt, but to 
draw her some respect and reverence too. And no man 
surely can complain, that the ornaments now made use of 
/ in our churches are too many or too expensive. Good 
men would rather wish that more care w^as taken of them, 
than there generally seems to be. For sure a decency in 
this regard is comformable to every man's sense, who pro^ 
fesses to retain anj^ reverence for God and religion. The 
rnagnificence of the first Jewish temple was wery acceptr 
able to God^''; and the too sparing contributions of the 
people towards the second was what he severely rcprovr 
ed^?: from whence we may at leasl infer, that it is by no 
means agreeable to the Divine Majesty, that we turn 
pious clowns and slovens, by running into the contrary 
extreme, and worshipping the Lord, not in the beauty, but 
in the dirt and deformity, vf holiness. Far from us be 
all ornaments misbecoming the worship of a Spirit, or 
the gravity of a church ; but surely it hath a very ill as^ 
pect for men to be so sordidly frugal, as to think that well 

e<> Hist, of Ecclesiast, Writer^, 67 1 Kings ix. 3. 
vol, li. p. 236. 68 Haggai i. and ii. 



Of the First Jlubric, 93 

enough in God's house, which they could not endure Sect. 11. 
even in the meanest offices of their own. But to return 
to my first design. 

§. s. When churches are built, they ought to have a Churches 
greater value and esteem derived upon them by some pe- ^"p^^!,^7<l ' 
culiar Consecration : for it is not enough barely to devote ^y ^ form- 
them to the public services of religion, unless they are aidedica- 
also set apart with the solemn rites of a formal dedication. ]'"" °| 
For by these solemnities the founders surrender all the q^^ 
right they have in them to God, and make God himself 
the sole owner of them. And formerly, whoever gave 
any lands or endowments to the service of God, gave it 
in a formal writing, sealed and witnessed, (as is now usual 
between man and man,) the tender of the gift being made 
upon the altar, by the donor on his knees. The antiv]ui- 
ty of such dedications is evident, from its being an uni- 
versal custom amongst Jews and Gentiles: and it is ob- 
servable that amongst the former, at ihe consecration of 
both the tabernacle and temple, it pleased the Almighty 
to give a manifest sign that he then took possession of 
themes. When it was first taken up by Christians is not 
easy to deterniine; though there are no footsteps of any 
such thing to be met with, in any approved writer, till 
the reign of Constantine : in whose time, Christianity be- 
ing become more prosperous and flourishing, churches 
were every where erected and repaired ; and no sooner 
were so, but, as Esebius tells^^ us, they were solemnly 
consecrated, and the dedications celebrated with great 
festivity and rejoicing. The rites and ceremonies used 
upon these occasions (as we find in the same author^^) 
were a great confluence of Bishops and strangers from all 
parts, the performance of divine offices, singing of hymns 
and psalms, reading and expounding the Scriptures, ser- 
mons and orations, receiving the holy sacrament, prayers 
and thanksgivings, liberal alms bestowed on the poor, and 
great gifts given to the church; and in short, mighty ex- 
pressions of mutual love and kindness, and universal re- 
joicing with one another. And these dedications were The origin* 
alwa^'S constantly commiCmorated from that time forward ^^ ^^ f°""- 
once a year, and solemnized with great pomp, and mauch *''J^ ^^'^^^^• 
confluence of people ; the solemnity usually lasting eight 
days together72 . ^ custom observed with us till the 

69 Exod. xl. 34. 1 Kings viii. 10, 71 Ibid, et de Vi(a Const. 1. 4. 
1^- c. 42, 43. p. 546, &c. 

70 Hist. Eccl. 1. 10, c. 3. p. 370, 72 ^^^ceph. CaJ. Ili^t. Eccl. ]. 8. 

c. 50. torn. i. p. 653. B. 



94 Of the First Rubric. 

Chap. II. twenty-eighth year of Henry Vllf. when, hy a decree of 
""""■^ convocation confirmed by that king, the feast of dedica- 
tion was ordered to be celebrated in all places throughout 
England on one and the same day, viz. onthe first Sunday 
of October''^, Whether that feast be continued now in 
any parts of the kingdom, I cannot tell; for as to the 
Wakes which are still observed in many country villages, 
and generally upon the next Sunday that follows the 
saint's day whose name the church bears ; I take them to 
be the remains of the oM church holy-days, which were 
feasts kept in memory of the saints to whose honour the 
churches were dedicated, and who were therefore called 
The name the patrons of the churches. '^ For though all churches 
of angels or were dedicated to none but God, as appears by the gram^ 
locharch-" "i^^ical Construction of the word church, which signifies 
es. nothing else but the ^^ Lord''s house ; yet at their conse- 

cration they were generally distinguished by the name of 
some angel or saint : chiefly that the people, by frequent- 
ly mentioning them, might be excited to imitate the virtues 
for which they had been eminent ; and also that those 
holy saints themselves might by that means be kept in 
remembrance, 
Great re- §. 7, Though I have already been so long upon this 
spect and head, yet I cannot conclude it, till I have observed what 
reverence j-ggpect and reverence those primitive Christians tised to 
the church- shew jn the church, as the solemn place of worship, and 
es by the where God did more peculiarly manifest his presence, 
primitive ^^(^ ^his we find to have been very great. ^^ They came 
Christians. ^^ j^^^ ^^^ church (saith St. ^^ Chrysostem) as into the pa^ 
" lace of the great King, with fear and trembling ;" upon 
which account he there presses the highest modesty and 
gravity upon them. Before their going into the church 
they used to wash, at least their hands, asTertulIian pro- 
bably intimates", and Chrysostem expressly tells us^", 
carrying themselves while they were there with the pro- 
foundest silence and devotion. Nay, so great was the re- 
verence they bore to the church, that the Emperor's them- 
selves, (who otherwise never went without their guard 
about them,) when they went intq the church, used to. 

7o See Bp. Gibson's Codex, p. and by adding; letters of aspiration, 

076. Chyrch or Church. 

74 See Ibe constitution pf Simon 76 In Ep. ad Hebr. c. ix. Horn- 
Islep 1362, in^Bi.shop Gibson, p. 15- torn. iv. p. 515. lin. ult. 

:28a. or in Mr.* John^oa's Collec- 77 De Oratione, c. 11. p. 133. 

tion of Ecclesiastical Laws. C 

75 From Kt/§/*x» (which signi- 78 In Johan. 13. Horn. 72. ton*, 
fies the Lord\s house) couBies Kyre, ii- p. 861. lin. 23. 



Of the First Rubric. 95 

lay down their arms, to leave their guard behind them^ Sect IIT. 
and to put off their crowns ; reckoning that the less osten- - 
tation they made of power and greatness there, the more 
firmly the imperial majesty would be entailed upon them?^. 
Examples, one would think, sufficient to excite us to use 
all such outward testimonies of respect as are enjoined by 
the church, and established by the custom of the age we 
live in, as marks of honour and reverence : a duty recom- 
mended by Solomon, who charges us to look to our feet 
when vit go into the, house of God"^ ; being an allusion in 
particular to the rite of pulling off the shoes used by the 
Jews, and other nations of the East, when they came into 
sacred placessi ; and is as binding upon us to look to our- 
selves by uncovering our heads, and giving all other ex- 
ternal testimonies of reverence and devotion. 

Sect. III. Of the Ministers^ or persons officiating in 
Divine Service, 

Another thing mentioned in this rubric are the Mi- The ne- 
nisters ; by whom we are to understand those who, ^«- ^fvinJ*'^^ 
ing taken from among men, are ordained for men, in things commis- 
pertaining to God : an honour, which no man taketh to him- sion to 
self but he that is called of God, as was Jlaron^^; for the <l"aj'^y^ 
ministerial office is of so high a nature, that nothing but any sacred 
a divine commission can qualify any person for the exe- office, 
cution of it. The ministers of religion are the represen- proved, 
tatives of God Almighty; they are to publish his laws, First, from 
and to pass his pardons, and to preside in his worship, of^the^of-'^ 
God has committed to them the keys of the kingdom o/'fice itself-. 
heaven ; and whosesoever sins they remit, they shall he re- 
milted: whosesoever sins they retain, they shall be retained. 
They are the stewards of the mysteries of God, and the 
dispensers of his holy word and sacraments ; in a word, 
they are the ambassadors of heaven : and on their mini- 
strations the assistance of the holy Spirit and all the 
graces of a good life depend. All these characters and 
powers are ascribed to them in Scripture j and conse- 
quently do sufficiently demonstrate the dignity of their 
office, and are a plain argument that none but God him- 
self can give them their commission. For who dares, 
without the express orders of heaven, undertake an office, 



79 Codex Theodos, lib. 9. Tit. 81 Exod. iii. 5. Josh. v. 15. 
45. leg. 4. torn, iii- p. 363. 82 Heb. v. 1, 4. 

80 Eccles. V. 1. 



96 Of the First Rubric. 

^^^P- ^^' which includes so many and such great particulars f 
' Should any one take Upon him the character of an am- 

bassador ; should he offer terms of peace to enemies ^ 
pretend to naturalize foreigners, and grant pardons, with- 
out a commission from the supreme Magistrate ; as all his 
acts would be null and void, so he would be highly cri- 
minal, and liable to the severest punishment. The ap- 
plication is so easy, that the very heathens would never 
venture to officiate in religious matters, without a suppos- 
ed inspiration from heaven, or a previous initiation by 
those, whom they thought entrusted by the Deity for 
that purpose. 
Secondly, Among the Jews none could approach the presence of 
con^tant^ God, but such as were particularly appointed by him* 
practice of When God instituted offerings and sacrifices, and th6 
\he Jews, other positive parts of his worship ; he at the same time 
set apart a peculiar order of men to be the administrators 
of them. So that the persons who were to minister were 
equally of divine institution with the ministrations them- 
selves. Thus Aaron and his sons, and the Levites, were 
consecrated by the express command of God to Moses^^, 
and had all of them their distinct commissions from hea- 
ven : and no less than death was the penally of invading 
their office^^ Nay, God was more than ordinary jealous 
of this honour, and vindicated it even at the expence of 
several miracles. Thus, when Corah and his company 
(though Levites, and consequently nearer to the Lord in 
holy matters than the rest of the congregation) usurped 
the priest's office ; God Almighty miraculously destroyed 
both them and their associates : and their censers were 
ordered to be beaten into broad plates, and fixed on the 
altar, to be everlasting monuments of their sacrilege, and 
a cauliqn to all the children of Israel, that none should 
presume to offer incense before the Lord, but the seed of 
Aaron, who alone were commissioned to this offices^. So 
also Uzzah was by the immediate hand of God struck 
dead on the spot for touching the ark, though he did it 
out of zeal to hinder it from falling ; to shew that no pre- 
tence of doing God service can justify meddling in holy 
thingsss. Saul, for offering sacrifice, (though he thought 
himself under a necessity of doing so,) lost his^^ kingdom ; 
and King Uzziah, attempting to burn incense before the 



83 Lev. vii'u Numb. iii. 5. &c. 


86 2 Sam. vi. 6, 


84 Nuinb. iii. 10, and xviii. 7. 


o7 1 Sam. xiii. 


85 Numb. xvi. 








Of the First Rubrici, 97 

Lord, was judicially smitten with leprosy, and so ex- Seci. III. 
eluded for ever after, not only from all sacred, but even ' 

civil society^^. A plain argument, that the Sacerdotal is 
not included in the Regal office, nor derived from thence, 
but ihat, on the contrary, it is of a distinct nature and in- 
stitution. 

And, as St. Jerom rightly observes®^, " What Aaron 
" and his sons and the Levites were in the temple ; such 
" are the Bishops, Presbyters, and Deacons in the Chris- 
" tian church.'' These are appointed by God, as those 
were ; and therefore it can be no less sacrilege to usurp 
their office. Nay, it must be far greater; because the 
honour of the ministry rises in proportion to the dignity 
of their ministration; and therefore as it cannot be de- 
nied, but that realities are more valuable than types, and 
that heaven is better than the land of Canaan ; so the sa- 
craments of the Gosf)el are certainly to be preferred be- 
fore all the offerings and expiations of the Law. 

And if we would but consider our Saviour's example, Thirdly, 
we should find that, though he wanted no gift to qualify from the 
him for this office, as having the divine nature inseparably '^^a^Pj^ ^^ 
united to his human, and giving sufficient evidence of his ^[q^^, 
abilities, when but twelve years old ; and though the ne- 
cessities of mankind called loudly for such an instructor; 
yet he would not enter upon his office, till he was exter- 
nally commissioned thereto by the visible descent of the 
Holy Ghost upon him, and by an audible voice from hea- 
ven, proclaiming him to be the Messiah, when he was 
about thirty years old. All the former part of his life he 
spent in a private capacity : doubtless to teach us, that no 
internal qualifications, no good end nor intention, can 
warrant a man's exercising any holy function, without a 
divine commission. 

And we may observe that, though our Saviour had Fourthly, 
many followers, yet none of them presumed to preach, or ^""""^ !^^ 
baptize, or perform any other sacred office, till they were the Apo- 
particulariy commissioned by him. He first ordained sties. 
twelve,^ that they might be with him ; and that he might send 
them forth to preachy and to have power to heal sicknesses, 
and to cast out devils'"^ ; and afterwards the other seventy, 
which went out upon a like errand, were especially ap- 
j pointed by him^^ So likewise, after his resurrection, 
i when he advanced the eleven to be Apostles, he did it in 

\ 

\ 88 2Chron. xxvi. 16, ka. 90 Mark iii. 14, 15. 

I 89 Sab fine Epistolae ad Evagriutn. 91 Luke x. 1. 

i M 



i 



98 Of the First Rubric. 

Chap. II. a most solemn manner : first breathing on them, and com- 
' ' municating to them the Holy Ghost; and then, after he 

had assured them of his own authority, he gave them the 
power of the keys, and authority to exercise all the holy 
oflSces in the Christian church, and to convey the same 
authority to others; promising them that he would be al- 
ways with them and their successors, even to the end of the 
world; and ratify and confirm what was done in his name, 
and agreeable to this commission. From whence it is 
plain, that it was our Saviour's express will and intention, 
that all those, who are Ministers in his church, should 
either mediately or immediately derive their authority 
from him. And accordingly we may observe, that, in the 
beginning of Christianity, all those who officiated in di- 
vine matters received their commission either from Christ 
himself, or from apostolical hands, and very commonly 
from both. The seven Deacons were constituted by the 
Apostles^^ ; and St. Paul and St. Barnabas ordained El- 
ders in every church which they planted^^. The other 
Apostles used the same method, as did also the succes- 
sors after them, as is sufficiently evident from Scripture 
and antiquity ; which abundantly proves the necessity of 
divine commission, in order to the being a minister in the 
Christian church. 
The ne- §. 2. If it be asked, who may be truly said to have the 

ce-ssity of Jiyine commission ? we need not doubt to affirm, that 
ordTnatJon. ^one but those who are ordained by such as we now com- 
monly call Bishops, can have any authority to minister in 
the Christian church. For that the power of ordination is 
solely lodged in that order, shall be proved from the in- 
stitution of our Saviour, and the constant practice of the 
Apostles. That the power of ordination lodged in the 
Apostles was of divine institution, 1 suppose no one will 
question, who reads these words of our Saviour to them, 
after his resurrection : As my Father sent me, so send I 
ymi^'^ ; and, Lo, I am with you always, even unto the end of 
the world-^ : from whence it is evident, first, That it was 
by a divine commission, that our Saviour ordained or 
sent his Apostles. Secondly, That, by virtue of the same 
commission, the Apostles were at that time empowered to 
ordain or send others. And, thirdly. That this commis- 
sion to ordain was always to continue in the Christian 
church, and to remain in such hands as the Apostles 

92 Acts vi. 6. 94 John xx. 21. 

93 Acts xiv. 23. 95 Matih. xxviii. 20. 



Of the First Rubric, 99 

should convey it to. From whence it naturally follows, Sec(. III. 

that whoever has a power to ordain, must derive it from 

the commission which our Saviour received from God, 
and gave to his Apostles, and was by them conveyed to 
their successors. The only way then to know in whose 
hands this commission is now lodged, is, to inquire what 
persons were appointed by the Apostles to succeed them 
in this office. Now it is plain to any one who will read Three dis- 
ihe Scripture without prejudice, that there were three dis- *!"*^* °''' 
tinct orders of Ministers in the Christian church, in the ^^ to^he 
Apostles' days, which were designed to continue to the ministry 
end of the world. For besides those two, which our ad- ^y ^^e 
versaries allow, viz. Deacons, and Presbyters or Elders, ^P°'"^°" 
(which latter are also sometimes called Bishops,) we read 
of another order, which were superior to, and had au- 
thority over, both these: such as were the Apostles, and 
Timothy and Titus, and others. For it is plain from the 
epistles St. Paul wrote to the two last mentioned, that 
they presided o^er the Presbyters. They had power to 
enforce them to their duty, to receive accusations against 
them, and judicially to pass sentence upon them : which 
abundantly proves their superiority. And several others 
were constituted by the Apostles to the same office : such 
were St. James surnamed the Just, and Epaphroditus, 
who were termed Apostles oy Bishops by all antiquity : 
such doubtless were those whom St. Paul calls Apostles of 
the Churches^ and joins with Titus^'' : and such also were 
those Angels of the churches, mentioned in the book of the 
Revelation. 

Some indeed have been pleased to tell us, that " These 
" were extraordinary officers^ and so of temporary institu- 
" tion only." But this is said without any ground or 
plausible pretence. That they were sometimes sent upon 
extraordinary messages, and had a power, upon an oc- 
casion, to do extraordinary things, such as miracles, &,c. 
is very true : but then the same is to be said of the other 
orders as well as this. Philip was only a Deacon, and 
yet God employed him in several extraordinary matters. 
And working of miracles was so common in the beginning 
of Christianity, that ordinary Christians were frequently 
endued with thispower^^ So that, if this were an argu- 
ment for the temporary institution of one order, it must 
be so too for all the rest ; which they, v/ho make the ob- 

96 2 Cor. viii. 23, 97 Mark xvi. ir, 18. Acts x, 46, 

and xix. 6. 1 Cor. xii. 10, 28. 



100 Of the First Rubric. 

Chap. II. jection, dare not say, and therefore acknowledge there is 
'^ no force in it. 

But thej farther urge, that " Timothy was an Evan- 
'^ gelist ; because St. Paul bids him do the TDcrk of an 
" Evangelist^^.'^-' But to this \ye answer, that an Evange- 
hst was no distinct officer at any time in the Christian 
church. For the proper notion of an EvangeHst in the 
Acts and St. Paul's Epistle is, one who was eminently 
qualified to preach the Gospel, and had taken great pains 
therein. Thus Philip was called an Evangelist^ who 
was no more than a Deacon ; and could only preach and 
baptize, and had not the power of laying on of hands, 
\vhich Timothy had: and therefore the office of Philip 
was far inferior to that of Timothy. Whence it is evi- 
dent, that allowing Timothy to be an Evangelist, yet his 
powder over Presbyters did not accrue to him upon that 
account. Nor does Timothy's being an Evangelist prove 
the office of ruling and ordaining Presbyters to be pecu- 
liar to an Evangelist ; any more than Philip's being called 
an Evangelist proves the office of preaching and baptizing 
to be so: 

From what has beep said therefore it plainly appears 
that there were three distinct orders set apart to the mi- 
nistry b}^ the Apostles. Our next inquiry then is, to how 
many, or to w^hich of these, the power of ordination was 
committed. Now that the lowest order (viz. that of Dea- 
cons) had not this power, is by all confessed : and that 
the highest order (of which Timothy and Titus were) had 
it, we are assured by the express testimony of St. Paul. 
Presbyters ^^^ ^"'j question then is, whether the second order (viz. 
ivere never that of Prpsbytcrs) was ever inyested with this powder. 
invested 'fhe affirmative of which question can never be proved 
^olver of ^^'^"* Scripture or antiquity. For, 

brdiaation. First, It is frivolous to argue from the community of 
names, to the sameness of office. For any reasonable man 
will grant, that the words Bishop and Presbyter being 
promiscuously used, and mere Presbyters being frequently 
Called Bishops in Scripture, does not prove, that therefore 
all the powers, which belong to those we now call Bi- 
shopis, were ever lodged in those Presbyters. The only 
method then, to prove that the power of ordination be- 
longs to Presbyters, is, to shew, that whoever were in 
Scripture called by the name of Presbyters or Bishops 
were invested with that power: which can never bedonejc 

98 2 Tim. iv. 5. 99 Actsxxi. 8. 



Of the First Rubric, 101 

For if Presbyters or Elders had the power of ordination Sect 111. 

lodged in them, for what reasons can we suppose that St. 

Paul should leave Titus in Crete on purpose to ordain El- 
ders in every city, (as he tells Jhim he did\) when we know 
that that island had been converted to Christianity long 
before Titus came thither ; and therefore doubtless had 
many Presbyters aniong them, to preach and administer 
the sacraments to the inhabitants? Nor, 

Secondly, Can this be proved from that often quoted 
passage % where St. Paul exhorts Timothy not to neglect 
the gift that was in him, which was given him by prophecy^ 
with the laying on of the hands of (he Presbytery, For, al- 
lowmg that Timothy's ordination is here spoken of, (which 
yetmany learned men have questioned.) it is manifest that 
) the Apostles themselves were often called by the nanie of 
Presbyters. And so the Presbyters here mentioned may 
very probably be the Apostles. We are sure that St. Paul 
was one of them, and that he ascribes the whole of Ti- 
mothy's ordination to his own laying on of hands^ : and 
therefore the utmost that can be deduced from the text is 
this, viz. That one or more of such as were mere Presby- 
ters might lay on their hands in concurrence with him^ 
to testify their consent and approbation; as is the custom 
at this day in the ordination of a Presbyter, and has been 
sometimes done at the consecration of a Bishop'*. Nor, 

Thirdly, Can it be inferred from any ot the charges or 
directions given hy St. Paul in his epistles to either Bi- 
shops or Presbyters, that they had ever any thing like the 
power of ordination : which makes it more than proba- 
ble, that wherever the word Bishop is found in Scripture, 
as applied to an ecclesiastical officer after our Saviour, the 
middle order is always meant^. For though the Apostles. 
are sometimes called Presb\ters and Deacons, yet they 
are never called Bishops. Their office is once indeed 
called 'ETrcTKOTni, i, e, a Bishopric^ : but wherever we meet 
with 'ETTtTKOTroi, i, e, Bishops, either in the Acts of the A- 
postles, or the Epistles, we may very well understand the 
middle order, which we now call Presbyters. And as for 
those whom we now call Bishops, they were, in the first 
age of the church, styled Apostles.' For so St. Paul, 

1 Titus j. 5. version of the New Tesfamenf, the 

2 1 Tim. iv. 14, word 'E^r/o-xo^roc is usually render- 

3 2 Tim. i. 6. ed by Presbyter, and ETrKmoTrti 

4 Vid. Bevereg. in Can. Apost. by Presbyteratus. Vide Bevereg. 
3. p. 11. ad fin. col. 2. in Can. Apost. 2. p. 33. col. 1. 

5 And therefore in the. Syriac 6 Acts i, 20. 



102 Of the First Rubric. 

Ghap. II. speaking to the Philippians concerning Epaphroditus^,calIs 
'~ him his brother and companion in labour, vf^^v ^e 'AwoVaAov, 

hut your Apostle ; (for so the word ought to be rendered, 
and not Messenger, as in our translation ;) an office which 
it is probable St. Paul ordained him to, when he sent him 
with this epistle: for which reason, he charges them to 
receive him in the Lord with all gladness, and to hold such in 
reputation^. And Epaphroditus is accordingly, by all an- 
tiquity, reckoned the first Bishop of Philippi. So that 
the apostolical office was not temporary, but designed to 
continue in the church of Christ. And therefore the A- 
postles took care to ordain some to succeed them, who 
were at first called by the same name, though they af- 
terwards in modesty declined so high a title ; as is ex- 
pressly affirmed by Theodoret, who tells us^, " That for- 
" merly the same persons were called both Presbyters 
'' and Bishops; and those now called Bishops were then 
"called Apostles: but in process of time the name of 
" Apostle was left to those Apostles strictly so called, and 
" the name of Bishops ascribed to all the rest." And 
Pacianus, a writer in the fourth century, affirms the same 
thingi^ So that, granting mere Presbyters to be Scripture- 
Bishops, which some have so earnestly contended for ; 
yet nothing can from thence be inferred, to prove them to 
have equal power with those we now call Bishops, who 
are successors of a higher order. 

And to what has been said, we might, for farther proof, 
add the joint testimony of all Christians for near fifteen 
hundred years together; and challenge our adversaries to 
produce one instance of a valid ordination by Presbyters 
in all that time. It seems therefore very strange, that, if 
Presbyters ever had the power of ordination, they should 
so tamely give up their right, without any complaint, or 
so much as leaving any thing upon record, to witness their 
original authority to after-ages. In short, we have as 
much reason to believe that the power of ordination is 
appropriated to those we now call Bishops, as we have 
to believe the necessary continuance of any one positive 
ordinance in the Gospel. 

7 Chap. ii. 25. See also 2 Cor. 9 In 1 Tim. iii. 1. torn, iii, p. 

viii. 23. Gh]. i. 19. in both which 473. D. 

placeg, by the oripna! word ' A Wro- 10 Pacif^n, Episc. Barcelonens. 

iKoi. are to be nuderstooJ those we ad Sempronianum de Catholico 

now call Bishops. Nomine. Ep. 1. apud Bibliothec, 

3 Phil. ii. 29. S. S, Patmm torn. iii. col. 43L 

Pdris. 1589. 



Of the First Jiubric. 103 

And now, (to sum up all that has been said in few Sect. IV 
words,) a commission to ordain was given to none but the ' ' 

Apostles, and their successors. And to extend it to any- 
inferior order, is without warrant in Scripture or anti- 
quity. For every commission is naturally exclusive of 
all peisons, except those to whom it is given. So that, 
since it does not appear, that the commission to ordain, 
which the Apostles received from our Saviour, was ever 
granted to any but such as must be acknowledged to be 
of a superior order to that of Presbyters, which superior 
order is the same with that of those we now call Bishops; 
therefore it follows, that no others have any pretence 
thereunto ; and consequently none but such as are or- 
dained by Bishops can have any title to minister in the 
Christian church. 



Sect. IV. Of the Ministerial Ornaments. 

1 HE second part of this rubric is concerning the or- ^'^^^^ ^^■' 
naments of the church, and the ministers thereof at all times "^emeant 
of their ministrations : and to know what they are, we must in the ru- 
have recourse to the Act of Parliament here mentioned, brie. 
vij^ in the second year of the reign of King Edward the 
Sixth ; which enacts, That all and singular Ministers, in 
any Cathedral or Parish-church, ^-c. shall, after the feast of 
Pentecost next coming he bounden to say the Mattens, Even- 
ing Song, ^c. and the administration of the Sacraments, and 
all the common and open Prayer, in such order and form as 
is mentioned in the said book, (viz. first book of Edward VI.) 
and not other or otherwise. So that by this Act we are 
again referred to the first Common Prayer Book of King 
Edward VI. for the habits in which ministers are to offi:* 
ciate ; where there are two rubrics relating to them, one 
prescribing what habits shall be worn in all public mini- 
strations whatsoever, the other relating only to the habits 
that are to be used at the Communion. The first is in the 
last leaf of the book, and runs thus : 

In the saying or singing of Mattens, or Even-Song, Bap- 
tizing and Burying, the Minister in Parish-churches and Cha- 
pels annexed to the same shall use a Surplice. Aixd in all 
Cathedral Churches and Colleges, Archdeacons, Deans, Pro- 
vosts, Masters, Prebendaries, and Fellozcs, being Graduates^ 
may use in the Choir, besides their Surplices, such Hoods as 
pertain to their several degrees which they have holden in any 
University within this realm, but in all other places every 



104 Of the First Rubria 

Chap. II. Minister shall be at liberty to use any Surplice or no. It ?V 
' "" also seemly that Graduates^ when they do preach, should use 
such Hoods as pertaineth to their several Degrees, 

And whenever the Bishop shall celebrate the holy Commu- 
nion in the Churchy or execute any other public ministration ; 
he shall have upon him, beside his Rochelte^ a Suplice, or 
Alb, and a Cope^ or Vestment, and also his Pastoral Staff in 
his hand, or else borne or holden by his Chaplain, 

The other rubric that relates to the habits that are to 
be worn by the minister at the Communion, is at the be- 
ginning of that office, and runs thus : 

Upon the day, and at the time oppointed for the minislra" 
tion of the holy Communion, the Priest that shall execute the 
holy ministry, shall put upon him the Vesture appointed for 
that ministration, that is to say, a white Alb plain, with a 
Vestment or Cope. And where there be many Priests or Dea- 
cons, there so many shall be ready to help the Priest in the 
ministration, as shall be requisite. And shall have upon them 
likewise the Vestures appointed for the ministry, that is to 
say, Albes with Tunicles, 

These are the ministerial ornaments enjoined by our 

present rubric. But because the Surplice is of the most 

general use, and what is most fre».pently objected against 5 

] shall therefore speak more largely of that, and only 

give a short account of the rest. 

The Sun- ]. _^s to the name of Surplice, which comes from the 

phce, why L3|_j,^ Super pelliceum, I can srive no better account of it, 

so called. , i , . ; .1 /• ^^ i . n 

than what 1 can put together irom Durand, wno tells us 
it was so called, because anciently this garment was put 
super tunicas pellicas de pellibus mortuorum animalium fac- 
^5, upon leathern coats made of the hides of dead beasts, 
symbolically to represent that the offence of our first pa- 
rents, which brought usunder a necessity of wearing gar- 
ments of skin, was now hid and covered by the grace of 
Christ, and that therefore we are clothed with the emblem 
of innocence^*. But vvhencesoever came the name, the 
thing certainly is good. 
the anti- For if it be thought necessary for Princes and Magi- 
qnity, law- gtj-ates to Wear distinct habits, in the execution of their 
andd'ecen- public offjces, to preserve an awful respect to their royal- 
cy of it. ty and justice; there is the same reason for a different 
habit when God's ambassadors publicly officiate. And 
accordingly we find that, under the Law, the Jewish Priests 
were, by God's own appointment, to wear decent sacred 

11 Durand. Rational. 1. 3. c. 1 numb. 10, 11, 12. 



Of the First Rubric. 1 05 

vestments at all times^^ ; but at the time of public service, Sect. IV, 
thoy were to have, besides those ordinary garments, a ' 

white linen Ephod^^. From the Jews it is probable the 
Egyptians learned this custom to wear no other garments 
but only of white linen, looking on that to be the fittest, 
as being the purest covering for those that attended on 
divine service". And Philostratus tells us, that the 
Brachmans or Indian Priests wore the same sort of gar- 
ments for the same reasons^*. From so divine an original 
and spreading a practice, the ancient Christians brought 
them into use for the greater decency and solemnity of 
divine service. St. Jerom at one and the same time 
proves its ancient use, and reproves the needless scruples 
of such as oppose it. '• What offence," saith he, " can 
" it be to God, for a Bishop or Priest, Slc. to proceed to 
" the Communion in a white garment^® ?" The antiquity 
of it in the Eastern Church appears from Gregory Na- 
zianzen, who adviseth the Priests to purity, because " a 
'* little spot is soon seen in a white garment"." And it is 
very probable that it was used in the Western Church in 
the time of St. Cyprian: for Pontius, in his account of 
that father's martyrdom, says, that " there was a bench 
" by chance covered with a white linen cloth, so that at 
" his passion he seemed to have some of the ensigns of 
" the episcopal honour^'." From whence we may gather, 
that a white garment was used by the clergy in those 
times. 

§. 2. The colour of it is very suitable ; for it aptly re- Thecolonr 
presents the innocence and righteousness wherewith God's of it, why 
ministers ought to be clothed^^. And it is observable, ^*^K«' 
that the Ancient of days^° is represented as having gar- 
ments white as snow ; and that when our Saviour was 
transfigured, his raiment was white as the light^^ ; and that 
vrhenever angels have appeared to men, they have always 
been clothed in white apparel^*. 

§» 3. The substance of it is Linen, for Woollen would Why made 
be thought ridiculous, and Silk would scarce be afforded : of linen. 

12 Exod. xxviii. and xxix. 17 Oral. 31. torn. i. p. 504. A. 

13 Exod. xxTiii. 4. 1. Sam. ii. 18 Pont. Diac. in Vita S. Cy- 
J18. prian. p. 9. praefix. Operibus Cy- 

14 Apul. in Apol. "Part 1, p. 64. prian. 

Paris. 1635. Vid. Hieron. in Ezek. 19 Psalm cxxxii. 9. 
xliv. 17. torn. iv. p. 476. D. 20 Daniel vii. 9. 

15 Philostr. Vit. Apol. Tyan. 1. 21 Matt. xvii. 2. 

3.C. 15. p. 106. Lipsioe f709. 22 Matt, xxviii- 3. Markx-vi. 5. 

16 Adv. Pelag. 1. i. c. 9. torn* Acts i. 10. Rev. vi. 11. \i-.9.xv, 
ii. p. 565. F. G. 6. xix. 8, 14. 

N 



10$ Of the First Rubric, 

Chap. II. aji(] ^e may observe, that under the Jewish dispensation 
■■*" God himself ordered that the priests should not gird them- 
selves with any thing that caused sweat ;^' to signil'j the pu- 
rity of heart that ought to be in those that were set apart 
to the performance of divine service; for which reason 
the Jewish Ephods were linen^S as were also most of the 
other garments which the priests wore during the mini- 
strations^^ The Levites also that were singers were 
arrayed in white linen^^, and the armies that followed the 
Lamb were clothed in Jlne Imen^'^ ; and to the Lamb's 
wife was granted, that she should be arrayed in fine linen 
white and clean; for the fine linen is, i. e. represents, the 
righteousness of Saints^^. 
The shape §* 4« As for the shape of it, it is a thing so perfectly 
^^^** indifierent, that it admits of no dispute. The present 

mode is certainly grave and convenient, and, in the opi- 
nion of Durand, significant; who observes, that as the 
garments used by the Jewish priesthood were girt tight 
about them, to signify the bondage of the Law ; so the 
looseness of the Surplices, used by the Christian priests, 
signifies the freedom of the GospeP. 
Objections §• 5. But neither its significancy nor decency will pro- 
answered, tect it from objections : for first, some tell us," It is a rag 
" of Popery:" an objection that proves nothing but the 
ignorance of those that make it: for white garments (let 
them be called what they will) were of use among the 
most primitive Christians. Nor need our adversaries do 
the Church of Rome a greater kindness, or wound the 
Protestant reii2;ion more deeply, than by granting that 
white garments and Popery are of the same antiquity. 

They tell us, secondly. That " it has been abused by 
" the Papists to superstitious and idolatrous uses." But to 
this we answer, That it is not the Priest's using a Surplice, 
that either makes their worship idolatrous or superstitious, 
or increases the idolatry or superstition of it. For the 
worship of the Roman Church is idolatrous aud supersti- 
tious, whether the Priest be clothed in white, or black, or 
any other colour. All therefore that our adversaries can 
mean is this, viz. that the Surplice has been worn by the 
Papists, when they have practised idolatry and supersti- 
tion : and this we grant : but then it does not follow, that 

23 Ezek. xliv. 18. 2r Rev. xix. 14. 

24 1 Sam. ii. 18. 28 Rev. xix. 8. 

25 Lev. xvi. 4. Ezek. xliv. 17, 29 Rational. Divin. CMfic. I. 3. 
18. c. 3. numb. 3. fol. 67. 

26 2 Chron. r. 12. 



Of the First Rubric. 107 

a Surplice of itself is either unlawful or inexpedient. Sect. IV. 

For white garments had, in this sense, been abused to su- 

perstitious and idolatrous uses, before Daniel represented 
God himself as wearing such garments ; and before our 
Saviour wore them; and before the Angels and Saints 
were represented as clothed with them ; and before they 
became the ministerial ornaments of the primitives times. 
But surely, if such an abuse made them unlawful or inex- 
pedient, it cannot be conceived, that the primitive church, 
and the inspired writers, nay, God himself, would so 
plainly countenance them. 

II. Next to the Surplice, that which is of most frequent Of the 
use in the celebration of divine service is the Hood, or ^°^^- 
the habit denoting the degree which the person officiating 
has taken in the University. This in Latin is called Ca- 
putium or CucuUus ; though of the two names the latter 
seems to be the more proper and ancient. For the Cucul- By whom 
lus was a habit among the ancient Romans, being a coarse ^^^^ "^*^'^* 
covering for the head, broad at one end for the head to 
go in, and then lessening gradually till it ended in a 
point^o. 

§ 2. From the Romans the use of it was taken up by Why used 
the old Monks and Ascetics : who, as soon as they began ^ ^^ 
in the church, made choice of this habit as suitable to °" ^' ^' 
that strict reservedness which they professed. For when 
this was drawn over their faces, it at once prevented them 
from gazing at others, or being stared at themselves. And 
as the several orders of Monks grew up, there was hardly 
any one of them but had the Hood or Cowl, only a little 
varied in the cut or fashion of it. But generally it was 
contrived so, that in cold or wet weather it might be a 
covering to the head; or at other times, when they pleas- 
ed, they miffht let it fall back behind them, hanging upon 
their neck by the lower end, after the same manner as it 
now is generally used with us. 

§. 3. After this it came to be used by the several mem- Why used 
bers of Cathedral Churches and Colleges, though they ^"aj^j'^nd 
were not allowed to have the same sort of Hoods as the Univerii- 
Monks. And from these the Universities took the use of ties, 
it, to denote the difference of degrees among their mem- 
bers ; varying the materials, colour, and fashion of it, ac- 
cording to the degree 'of the person that wears it. And 
that these academical honours (which always entitle those 
they are conferred upon to the greater respect and esteem 

30 Martial, lib. 5. Epigr. 14. lin. 6. Jurenal. Sat. 8. v. 145. 



108 



Of the First Rubric. 



Of the Ro- 
chelte. 



Chap, II. of the people) might be known abroud as well as in 
"'" — *~ the Universities ; the church enjoins (boih by this rubrc 
and her^^ canons) that every n:)inister, who is a graduate, 
shall wear his proper Hood during the time of divine 
service, but forbidding all that are noi graduates to wear 
it, under pain of suspension ; allowing them, in the room 
of it, to wear upon their surplices some decent tippet 
pf black, so it be not silk^^» 

III. The next ministerial ornament the rubric above 
cited enjoins is the Rochette, a linen habit peculiar lo the 
Bishop, and worn under what we call the Chimere. The 
author of the acts of St. Syprian's martyrdom says, that 
that father went to his execution in this pontifical habit^^ ; 
but whether this seems probable, 1 shall leave the reader 
to judge : however it is certain the use of it is ancient, it 
being described by Bede in the seventh century^'^. In the 
following ages the Bishops were obliged, by the canon 
law, to w.ear their Rochettes whenever they appeared in 
public * ; which practice was constantly kept up in Eng- 
land till the Reformation : but since that time the Bishops 
have not used to wear them at any place out of the 
Church, except in the Parliament^House, and there al- 
ways with the Chimere, or upper robe, to which the 
lawn-sleeves are generally sewed ; which befqre and after 
the Reformation, till Queen Elizabeth's time, was always 
pf scarlet silk ; but Bishop Hooper scrupling first at the 
robe itself, and then at the colour of it, as too light and 
gay for the episcopal gravity, it was changed for a Chi- 
mere of black satm^^, 

ly. The other things prescribed and enjoined by the 
forementioned rubrics (though now grown obselete and 
out of use) are the Alb, the Cope, the Tunicle, and the 
Pastoral Staff. The Alb was a very ancient habit worn 
by ministers in the administration of theCommunion, and 
appears, by the description given of it by Durand^ to 
have been a kind of linen garment, made fit and close to 
the body like a cassock, tied round in the middle with a 
girdle, or sash, with the sleeves either plain like the 
s}eeves of a cassoc|j, or else gathered close at the hands 



Qf the 
Chimere 



Of the Alb 



31 Can. 17, 25, 58. 

32 Can. 58. 

33 Vid. Baronius's Annals, Ann. 
261. ^ 40, 41. 

34 Bede de Tabernac. citat. ab. 
Almario, in Biblioth. Patr. 1. 10. 
p. 389. 



35 Decretal. 1.3. Tit. l.cap. 15. 

36 See Hody's History of Con- 
vocat. p. 141. 

37 Durand Rational, lib. 3. cap. 
3. fol. 67. See also Dr. Watt's, in 
his Glossary at the end of his edi- 
tion of Matthew P^ris, 



Of the First Rubric. 109 



sect IV. 



like a shirt sleeve ; being made in that fashion, I suppose, 
for the convcnicncy of the minister, and to prevent his 
being hindered in the conseeration and delivery of the 
elements, by its being loo Uirge and o])en. They were 
formerly embroidered with various colonrs, and adorned 
with fringes'8 : but these our church docs not admit ot 
though it still enjoins a white Alb plain, 

V. Over this Alb, the Priest that shall caccide iiit holv OHue 
miiiisiry, (i. e. consecrate the elements,) is to wear a f\\'t' V«5tn)erit 

^ A -n 1 • I 1 !>• L 1 • . 1 Ol Copt, 

merit or C('pt^; wli'.eh the liisnop al?o is to huxv iipr.n 
him when he executes any public ministration. 'J'hi.s un- 
swers to the Colobium used by the Latin, and the 2c4>csc<;? 
used by tlic Greek Church. It w^as at first a comnion habii, 
being a coat wittiout sleeves, but afterwards used as a 
chuich-vestment,only made very rich by eoibioidery and 
the like. The Greeks say, it was taken up in memory of 
that m.ock robe which was put upon our Saviciir. How 
true this may be J shall not enquire, but only observe, 
that it seems prescribed to none but the Bishop, and the 
Priest that consecrates the elements at the sacrament. 
Thus the twenty-fourth canon of our church only ordeis, 
that the principal lainisier (when the holy communion is Cope?, 
administered in all cathedral and collegiate churches) use J^''^"^''^"*- 
a decent Cope^ and be assisted with an Epistlcr and Gapckr ^^; i^e'woru 
agreeably^ according to the advertisements puhlisJud. Awwo 7 
Eiizabethae; which advertisements order, that at all other 
prayers no Copes be used^ but Surplices'^^. 

VI. The Priests and Deacons that assist the minister in or the 
the distribution of the elements, instead of Copes, are to ^ »-'*"^'^' 
wear Tunicles, w^hichDurand**! describes to have been a 

silk sky coloured coat made in the shape of a Cope. 

VII. The Pastoral Staff (though now grown out of use) oriii^ 
is yet another thing expressly enjoined by the above-cited 5'-^\'"^^'i 
rubric. Jt is peculiar indeed to the Bishop alone, but ex- ^^'''" 
pressly ordered to be used by him, as an ensign of his 
office, at all public administrations. It was made in the 
shape of a Shepherd's Crook, and was for many ages, 

even till after the Reformation^^ constantly given to the 
Bishop at his consecration, to denote that he was then 
constituted a Shepherd over the flock of Christ*^. 

These are the ministerial ornaments and habits enjoin- 

58 Durand nt supra. 42 See the first ordina], compiled 

39 See aUo Can. 24. A. D. 1549. 

40 Bp. Sparrow's Collection, p. 43 Durand, 1. 3. c. 15. fol. 77, 
125. &c. 

41 Rational. I. 3. c. 10. fol. 73. 



110 Of the First Rubric, 

Chap. II. p(] }^y Quj. present rubric, in conformity to the first prac- 

~ ~ tice of our church immediately after the Reformation ; 

hiiTj^^cr ^'^<^"g^i St that time they were so very offensive to Calvin 

offensive to and Bucher, that (he one in his letters to the Protector, 

Calvin and and the Other in his censure of the English Liturgy, which 

Bucher, j^^ ^^^^ ^^ Archbishop Cranmer, urged very vehemently 

to have them abolished ; not thinking it tolerable to have 

any thing in common with the Papists, but esteeming 

every thing idolatrous that v/as derived from them. 

And dig- However, they made shift to accomplish the end they 

■^«"thT«e^ aimed at, in procuring a farther reform of our Liturgy : 

cond book ^^^ ^" the review that was made of it in the fifth of Ed- 

ofEuvvard ward VL amongst other ceremonies and usages, these 

^^^' rubrics were left out, and the following one put in their 

place, viz. 

And here it is to he noted, that the minister , at the time of 

the Communion, and at all other times in his ministration, 

shall use neither Alb, Vestment, or Cope ; but being Archbishop 

or Bishop, he shall have ayid vjear a Rocheite ; and being a 

Priest or Deacon, he shall have and wear a Surplice only'^'^. 

V,\\i repfor- But in the next review under Queen Elizabeth, the old 

f^ t^'^fV i'^t)rics were again brought into authority, and so have 

abeth, ^ continued ever since; being established by the Act of 

Uniformity that passed soon after the Restoration. 

Of the Vin. 1 must observe still farther, that among other or- 

lights upon naments of the church then in use, there were two lights 

iieatar, enjoined by the injunctions of King Edward Vi. (which 

injunctions were also ratified by the Act of Parliament 

here mentioned) to be set upon the altar, as a significant 

ceremony to represent the light which Christ's Gospel 

brought into the world. And this too was ordered by 

the very same injunction, which prohibited all other lights 

and tapers, that used to be superstitiously set before 

images or shrines^'. Sac And these lights, used time out 

of mind in the church, are still continued in most, if not all, 

cathedral and collegiate churches and chapels, so often 

as divine service is performed by candle-light ; and ought 

also, by this rubric, to be used in all parish-churches and 

chapels at the same times. 

Church or- \^^ rj^^ ^|^|g section we might also refer the Pulpit- 

c\>joined, Cloth, Cushions, Coverings for the Altar, &c. and all 

other ornaments used in the church, and prescribed by 

the first book of King Edward VL 

44 Rubric before tlie beginning Common Prayer Book of King" Ed- 
of Mortiiag PraAei, in the second ward VI,. * 

45 Sparrow's Collection, p. 2, 3. 



Of the First Kuhric. 1 1 1 

Sect. V. 

Sect. V. Of ihe place appointed for the reading of Morn- 
ing and Evening Prayer, 

The reader may observe, that, in the second section Of the 
of ihis chapter, I have only treated of churches in P^«*^e 
genera], and the necessity of having appropriate places JJjonWntr 
for the performance of divine worship, and have not taken and Even- 
any notice of the particular place in the church, loliere jng Prayer 
Morning and Evening Prayer is to be used. The appoint- '^^ !" "^ 
ment of which was yet the chief design of the first part of * 
our present rubric. For in the first book of King Edward All divine 
VI. all the rubric relatmg to this matter was only one at -service 
the beginning of Morning Prayer, which ordered the at^g^s^^n 
Priest^ being in the Choir^ to begin with a loud voice^ the the choir. 
Lord^s Prayer, called the Pater-noster, with which the 
Morning and IJvening Service then began. So that then 
it was the custom for the minister to perform divine ser- 
vice (i. e. Morning and Evening Prayer, as well as the 
Communion-office) at the upper end of the choir near the 
altar; towards which, whether standing or kneeling, he 
always turned his face in the prayers ; though whilst he 
was reading the Lessons, he turned to the people. 
Against this Bucher, by the direction of Calvin, most Thisprac- 
erieviously declaimed : urffino:, that " it was a most anti- t^^^^^^^ 
" christian practice for the priest to say prayers only in against by 
" the choir, as a place peculiar to the clergy, and not in Bucher. 
" the body of the church among the people, who had as 
" much right to divine worship as the clergy themselves.^' 
He therefore strenuously insisted, " that the reading di- 
" vine service in the chancel was an insuflferable abuse, 
" and ought immediately to be amended, if the whole na- 
" tion would not be guilty of high treason against God*^." 
This terrible outcry (however senseless and trifling) pre- And alter- 
vailed so far, that when the Common Prayer Book was ^^"'^?"-^j^. 
altered in the fifth year of King Edward, this following ^'^^^ ^^^' 
rubric was placed in the room of the old one ; viz. The 
Morning and Evening Prayer shall be used in such places of 
ihe Church, Chapel, or Chancel, and the Minister shall turn 
him, as the people may best hear. And if there be any con- 
troversy therein, the matter shall be referred to the ordinary, 
and he or his deputy shall appoint ihe place'^^. 



46 Vide Bucer. Cens. c. 1. p, 47 Rubric before the beginning 
457, of morning prayer, in the second 

book of King Edward. 



1 1 2 Of ike First Rubric, 

Chap. II. This alteration caused great contentions, some kneel-' 
iv"~h '^^^ ^^^ way, some another, thous[h still keepirsg in the 
caused chancel : whilst others left the accustomed place, and 
great con- performed all the services in the body of the church a- 
tentions, mongst the people. For tfie appeasing of this strife and 
divei'sity, it was tho^vght fit, when the English service was 
Till the again brought into the church, at the accession of Queen 
old custom Elizabeth to the throne, that the rubric should be cor- 
was a<jain j-ected, and put into the same form in which we now have 
the reien ^^ 5 ^^^* ^^^^ the Momlnq; and Evenhi(^ Prayer shall be used 
ofQ. iiiiz- in the accustomed place of the Churchy Ciiapel, or Chancel ; 
abeth. by which for the generality must be meant the Choir or 
Chancel^ which was the accustomed place before the second 
Common Prayer Book of King Edward. For it cann>ot be 
supposed, that this second book, which lasted only one 
year and a half^ could establish a custom. However, a 
dispensing power was left to the ordinary, who might 
determine it otherwise, if he saw just cause. 
The origin- Pursuant to this rubric, the morning and evening ser- 
ai of Read- vice was again, as formerly, read in the chancel or choir. 
*"^"^*^jy^' But because in some churches the too great distance of 
the chancel from the body of the church, occasioned 
sometimes by the interposition of a belfrj^, hindered the 
ininister from being heard distinctly by the people ; there- 
fore the Bishops, at the solicitations of their inferior Cler- 
gy, allowed them in several places to supersede their for- 
mer practice, and to have Desks, or Reading-Pews, in the 
body of the church, where they might, with more ease to 
themselves, and greater convenience to the people, per- 
foi'm the daily morning and evening service. Which 
dispensation, begun at first by some few ordinaries, and 
recommended by them to others, grew by degrees to be 
more general, till at kist it came to be an universal prac- 
tice: insomuch that the convocation, in the beginning of 
King James Ps reign, ordered, that in every church there 
should be a convenient seat made for the minister to read ser- 
vice in'^^. And this being almost threescore years before the 
Restoration of K. Charles II. (at which time the last re- 
view of the Common Prayer was made,) it is very pro- 
bable, that when they continued this rubric, they intend- 
ed the Desk or Reading-Pew should be understood by 
the accustomed place for rending prayers. And what makes 
this the more likely, is a rubric at the beginning of the 
Gommunion. which expressly mentions a Reading-PeWy 



48 See Canon 82, 



Of the First Rubric, 113 

and seems to suppose one in every church. It is true Sect. V. 
indeed, another rubric at the beginning of the Commu- ' 

nion-office (which orders the tahle^ at the communion-time^ 
to stand in the body of the Church or Chancel^ where Morn- 
ing and Evening Prayer are appointed to he said) seems to 
have an eye to the old practice of reading prayers in 
the choir. But this rubric being the same that we have 
in King Edward's second Common Prayer Book, may 
perhaps have slipt into the present book through the 
inadvertency of the reviewers, who might not probably 
just then consider, that custom had shifted the place for 
the performance of the daily service into another part 
of the church. Though were it certain that this rubric 
was continued in the last review, to authorize the old 
way of reading the prayers in the choir, in such places 
as had still retained that custom ; yet since the ordina- 
ries have a dispensing power, and they ha^e approved 
of the alteration that has been made in the introducing 
of Desks; it seems as regular now to perform divine 
service in them, as it was formerly to do it in the chan- 
cel or choir. 

§. 2. The occasion of the latter part of this rubric re* chancels 
lating to chancels, was also another of Bucer's cavils; to remaiu 
who, in his censure of our Liturgy, in the same place ^^ ^'^^J 
that he complains of the reading prayers in the choir, $„ (jm^s*"^ 
inveighs as vehemently against the separation of the past, 
choir from the body of the church. This too he calls 
'• an antichristian practice, tending only to gain too 
" great reverence to the clergy, who would hereby seera 
" nearer related to God than the laity. That in ancient 
'• times churches were built in a round form, and not 
'• in a long one like ours, and that the place for the cler- 
" gy was always in the middle r and that therefore our 
" divisions of the chancels from the churches, was anoth- 
" er article of treason against God." This objection 
discovering an equal share of ignorance and ill-nature, 
seems to have obtained no greater regard than the rail- 
lery deserved. For in the review of the Liturgy of the 
fifth of King Edward,instead of an order to pull down the 
chancels, as undoubtedly this mighty reformer expected, 
a clause was added at the end of the first rubric to pre- 
vent any alteration, expressly enjoining, that the chancels 
should remain as they had done in times past. There was 
afterwards indeed a greater occasion for the continuance 
of this rubric ; when a tumultuous rabble, encouraged 
by the complaints that they had found had been made 
O 



114 Of the Order 

Chap. III. by this same Bucer, and his director Calvin,49 proceed- 

"~ " ed lo demolish both chancels and altars, pulling down 

the rails and frames that divided them from the rest of 
the church, and divesting them of all the ornaments that 
but seemed to intimate them to be more than ordinary 
sacred. But this will fall more directly under my con- 
sideration hereafter, when I come to treat of the situation 
of the altar, to which the rubric in the beginning of the 
Communion-office will lead me. 



CHAP. III. 

O/* /Ae ORDER /or Morning and Eveninig 
Prayer daily throughout the Year, 

The Introduction. 

Whether n^"^. 

there was -*- HAT the primitive Christians, besides their solemn 

any daily service on Sundays, had public prayers every Morn- 
service jn j^~ ^^^ Evening, daily, has already been hinted upon a 
the pnmi- ^ ° • ^ i ^. i 1*1 • v .vT 

tive lormer occasion^o: but a learned gentleman is 01 the opi- 

churcb. nion, that this must be restrained to times of peace ; and 
that during the time of public persecution they were 
forced to confine their religious meetings to the Lord's 
day ouly5i. And it is certain that Pliny" and Justin 
Martyr^^, who both describe the manner of the Christian 
worship, do neither of them make mention of any assem- 
bly for public worship on any other day ; so that their 
silence is a negative argument that in their time there was 
no such assembly, unless perhaps some distinction may 
be made between the general assembly of both city and 
country on the Lord's day, and the particular assemblies 

49 Mr. Calvin (who was before plainly strikes at the moderation 

thought by some- to have offered observed in the English P»«forai^ 

his assistance too officiously for tion. — Dr. Nichols's Introduction 

carrying on the Reformation in to his defence of the DocJrine 

England, and who with relation and Discipline of the church of 

to our church had used some very England. 

hard expressions, not so well be- 50 Chap. 2. Feet. l.p. 80, 81. 

coming the mouth of a divine) 51. Mr. Bingham's Antiquities, 

warns Martin Bucer, in a letter he book 13. ch. 9. sect 1. vol. 5. p. 

sent to him just before his coming- 281, &c. 
into England, against being the 52. L. 10. Ep. 97. 

Author or Approver of middle 53. Apol. 1. c. 87. p. 131. and 

Councils : by which words he c, 89. p. 132. 



for Morning end Evening Prayer, 1 15 

ofthecity Christians (who had better opportunities to I ntroduct. 
meet) on other days ; which distinction we often meet 
with in the following ages, when Christianity w^as come 
to its maturity and perfection. However, it was not 
long after Justin Martyr's time, before we are sure that 
the church observed the custom of meeting solemnly on 
Wednesdays and Fridays, to celebrate the communion, 
and to perform the same service as on the Lord's day 
itself, unless perhaps the sermon was wanting**. The 
same also might be showed from as early authorities in 
relation to the festivals of their Martyrs and the whole 
fifty days between Easter and Whitsuntide^^ Nor need 
we look down many years lower, before we meet with 
express testimony of their meeting ev^ry day for the 
public worship of God. For St. Cyprian tells us, that 
in his time it was customary to receive the holy Euchar- 
ist every day : a plain demonstration that they had every 
day public assemblies, since we know the Eucharist was 
never consecrated but in such open and public assem- 
blies of the church*^ 

§. 2. That these daily devotions consisted of an &enr ^^^^JJ^^^ 
ing as well as Morning Service, even from St. Cj'^prian's Morning 
time, the learned author I just now referred to^^ endea- and Even- 
vours to prove. However, in a century or two after- ^"^g ^^'' 
wards, the case is plain ; for the author of the Consti- ^*°®* 
lutions not only speaks of it, but gives us the order of 
both the services**. The Morning Service^ as there de- 
scribed, began with the sixty-third, which was therefore 
called the Morning Psalm* Immediately after which 
followed the prayers for the Catechumens, for those that 
were Possessed, for the Candidates for Baptism, and the 
Penitents, which made the general service on the Lord's 
day, and which were partly performed by the Deacon's 
n^oa-cpavija-ii, or bidding of prayer, something like our 
present Litany, but only directed to the people, and ia- 
structing them for what and for whom they were to of- 
fer their petitions ; and partly by the Bishop's invoca- 
tion over them, pronounced as they bowed down to re- 
ceive his blessing before their dismission. After these 
were dismissed, followed prayers for the peace of the 
Avhole world, and for all orders of men in the church, 
with which the Communion-service was begun on the 

54. Tertul. de Orat. c. 14- 57 Bingham, ut supra, {. 7. p. 

55. Tertul. de Idololat. c. 114. 302. 

de Ceron. Mil. c. 3. 58. Const. Apoat. 1. 8. c. 27, 

56. Cypr. de Orat. Domjn. d. 147. 



116 Of the Order 

Chap. in. Lord's day, and at which none but those who had a 
'- right to communicate were allowed to be present. After 
this followed a^nother short bidding prayer for Peace 
and Prosperity the ensuing day ; which was immediate- 
ly succeeded by the Bishop's commendatory prayer, or 
morning thanksgiving^^ : which being ended, the Dea- 
con bid them bow their heads, and receive the Bish- 
op's solemn benediction ; which after they had done, 
he dismissed the congregation with the usual form, De- 
part in peace : the word for dismissing every church as- 
sembly. 

This is the order of the Morning Service, as described 
by the Constitution ; to which the Evening Service, as 
there also set down, is in most things conformable. The 
prayers for the Catechumens, the Possessed, the Candi- 
dates for Baptisni, and the Penitents, were all the same ; 
so also were those for the peace of the world, and the 
whole state of the catholic church. So that all the dif- 
ference between them was this, tiz, that they used the 
hundred and forty-first psalm at evening instead of the 
sixty-third, which they used in the morning; and in- 
stead of the bidding prayer for Peace and Prosperity, 
and the Bishop's commendatory prayer in the morning 
service, two others were used in the afternoon more pro- 
per to the evening, and which for that reason were call- 
ed the Evening Bidding Prayer, and the Evening 
Thanksgiving. The Bishop's benedictipn too, at the con- 
clusion of the whole, was different from that which was 
used in the forenoon : but excepting in these two or 
three particulars, both services were one and the same ; 
and in the evening, as well as the morning, the congre- 
gation was dismissed with the constant form pronounced 
by the Deacon, Depart in peace^ The reader, that is cu- 
rious to see more of these forms, may consult the learn- 
ed Mr. Bingham, who transcribes most of them at large, 
and compares the several parts of them with the memo- 
rials and accounts that are left us by other ancient wri- 
ters of the church: in which place he also takes occa- 
sion to show, that though in the form in the Constitutions 
there is but one psalm appointed either at morning or 
evening; yet from other rituals it is plain, that it was 
customary in most places to recite several of the psalms 
nnd to mix lessons along with them, both out of the Old 
Testament and the New, for the edification of the peo- 
ple^*^. But this is what I have not room to do here 5 

59 E'v^x^i!?rlx "Oa'^nm, Const. J. 60 See Mr. Bintjham's AntiquI'^ 

6. c. 38. " ' ties, vol. 5. book lo. cbap. 11, 13. 



for Morning and Evenin*; Prayer. 1 1 7 

and indeed there is the less occasion, as it will come in Introd. 
my way to speak of these points more largely hereafter, 
as the order of the service 1 am now entering upon will 
lead me. 

Sect. I. Of the Sentences. 

Prayer requires so much attention and serenity of Why plac- 
mind, that it can never be well performed without some f^ ^* ^^^ 
precedmg preparation: for which reason, when the oi ti^e ser- 
Jews enter into their synagogues to pray, they remain vice. 
silent for some time, and meditate before whom the^^ 
stand"^ : and the Christian Priest, in the primitive ages, 
prepared the people's hearts to pray by a devout pre- 
face^^ The first book of King Edward indeed begins 
with the Lord's prayer : but when they came to review 
it afterwards, and to make alterations, they thought that 
too abrupt a beginning, and therefore prefixed these 
Sentences, with the following Exhortation, Confession, 
and Absolution, as a proper introduction, to bring the 
souls of the congregation to a spiritual frame, and to 
prepare them for the great duty they are just entering 
upon.* The Sentences are gathered out of Scripture, 
that so we may not dare to disobey them ; since they 
come from the mouth of that God whom we address our- 
selves to in our prayers, and who may justly reject our 
petitions if we hearken not to his word. 

§. 2. As to the choice of them, the reverend compilers of The choice 
our Liturgy have selected such as are the most plain and of them. 
the most likely to bring all sorts of sinners to repentance. 
There are variety of dispositions, and the same man is not 

61 Buxtorf. Synag. Judaic, cap. 62 Cypr. de Orat. Dom. p. 152. 
10. p. 194. Basil. 1661. 

* For the same reason (he devout and pious custom ought ever to 
be observed by Christians, of addressing themselves to God in private 
prayer before the service begins. The petitions in such prayer should 
be — for acceptance of our services, and ability to perform them pro- 
perly — for seriousness, attention and devotion — th^t we may promote 
the ^lory of God, and the edification of our fellow men. — Let such 
person adapt this prayer to his own circumstances and necessities. H 
he ne«ds assistance herein, be will find a form of prayers to be used 
both at our entering and and at leaving the Church, annexed to most 
of the tracts for the Catechistical Instruction of youth. The prayer in 
the Office of Institution, whidh the instituted Minister oflfers for himself, 
may with suitable omissions and alterations, be used by every wor- 
shipper. The prayers offered for the Instituted Minister may also be 
used in like manner every Sund>y, if there be time before the service 
begins . Am. Editor. 



118 Of the Order 

Chap. III. always in the same temper. For which reason thej have 

" collected several, and left it to the discretion of him that 

ministereth, to use such one or more of them every day, 
as he shall judge agreeable to his own, or his people's cir- 
cumstances. 



Sect. II. Of the Exhortation, 

The design T HE design of the Exhortation is to apply and set 
hortatipas. home the precedmg sentences, and to direct us how 
to perform the following Confession. It collects the ne- 
cessity of it from the word of God; and when it hath 
convinced us of that, it instructeth us in the right manner, 
and then invites us to that necessary duty, for which it 
hath so well prepared us. And for our greater encour- 
rageraent,the Minister (who is God's ambassador) offers 
to accompany us to the throne ofgrace^ knowing his Mas- 
ter will be glad to see him with so many penitents in his 
retinue. And he promises that he will put words in our 
pioutha, and speak with us and for us ; only we must ex- 
press the humility of our minds by the lowliness of our 
bodies, and declare our assent to erery sentence by fe- 
p eating it reverently after him,* 



Sect. III. Of the Confession, 

'The Con- * HE holy Scriptures assure us, that sin unrepented of 
fession, hinders the success of our prayers^ and therefore such 
vvbypiaced ^^ would pray effectually have always begun with con- 
^inning of f^ession*^* ; to the end that, their guilt bein^ removed by 
the pray penetential acknowledgments, there might no bar be 
««*^- left to God's grace and mercy. For which reason the 

63 Isa. i. 15. Johu is. 31. 64 Ezra ix. 5, 6. Dan. ix. 4, 5. 

* The Common prayer having been originally intended n^t only for 
the publick service of the church, but also as a guide in family vi^orship, 
when it is so used, the Exhortation may be turned into a prayer pre- 
paratory to the confession, and thus abridged : 

Almighty Gods and Heavenly Father^ who in sundry places of thy 
most holy loord^ hast commanded us to acknowledge and confess our 
■manifold sin? and wickedness unto thee, give us grace^ at this time, to 
confess them with an humble, loioly, penitent, and obedient heart, to 
the end that we may obtain forgiveness of the same, by thy infinite 
* goodness and mercy. *^nd this we beg through Jesus Christ our Lord^ 

Amen. Shephjerd. 



for Morning and ExerWtg Prayer. 1 1 9 

church hath placed this Confession at the beginning of the Sector. 
service, for the zohole congregation to repeat after the mi- 
nister, that so we may first he witnesses of each other's 
Confession, before we unite in the following service. 
And this, as we learn from St. Basil, is consonant to the 
practice of the primitive Christians ; " who (he tells us) in 
*' all churches, immediately upon their entering into the 
" house of prayer, made confession of their sins to God, 
" with much sorrow, concern, and tears, every man prp- 
"nouncing his own Confession with his own mouth^^". 

§. 2. As to the form itself, it is blamed by our sectaries An objec- 
for being too general: and yet it is so particular as to con- ^^!Jgj.g^' 
tain all that can be expressed. It begins with an acknow 
ledgment of our original corruption in the wicked devices 
and desires of our hearts, and then descends to actual guilt, 
which it divides into sins of omission and commission, un- 
der which two heads of all sins whatever must necess- 
arily be reduced. So that every single person, who 
makes this general confession with his lips, may at the 
same time mentally unfold the plague of his own heart, 
his particular sins, whatever they be, as eftectually to 
God, who searches the heart, as if he enumerated them 
in the most ample form. And indeed had this form been 
more particular or express, it would not so well have an- 
swered the end for which it was designed : for a common 
Confession ought to be so contrived, that every person 
present may truly speak it as his own case ; whereas a 
Confession drawn up according to the mind of the ob- 
jectors, would be but little less than an inquisition, forc- 
ing those that join in it to accuse and condemn them- 
selves of those sins daily, which perhaps they never 
committed in their lives. 

Sect. IY. Of the Absolution. 

1 HE congregation being now humbled by the preced- ^,^^{j}^^^" 
ing Confession, may justly be supposed to stand in uggd here 
need of consolation. And therefore since God has com- 
mitted to his ambassadors the ministry of reconciliation^^, 
they can never more seasonably exercise it than now. 
For this reason the Priest immediately rises from his 
knees, and standing up, as with authority, declares and 
pronounces for their comfort and support, that God, zuhn 

65 Basil, ad Clerum Neocaesari- 66 2 Cor. v. 18, 19, 
cus- Ep.63. torn. ii. p. 843. D. 



120 Of the Order 

Chsp. III. desires not the death of a sinner, but rather thatjierhay lu7'n 

~~~ — from his wickedness and live^ pardoneth and absoheth all 

them that truly repent^ and unfeignedly believe his holy Gos- 
pel 
Of what §• 2. Now whether this be only a declaration of the con- 
benefit or dition or terms, whereupon God is willing to pardon sin- 
effect j^gj.g . Qp whether it be an actual conveyance of pardon, at 
the very instant of pronouncing it, to all that come 
within the terms proposed, is a question that is often the 
subject of dispute. With the utmost deference therefore 
to thejudgment of those who are of a different opinion, I 
beg leave to declare for the last of these senses : not that 
I ascribe any judicial power or authority to the Priest to 
determine the case ofaprivaie man, so as to apply God's 
pardon or forgiveness directly to the conscience of any 
particular or definite sinner; (my notion as to this will be 
seen hereafter®^;) nor do I suppose that the Priest when 
he pronounces this form, can apply the benefit of it to 
whom he pleases ; or that he so much as knows upon 
whom, or upon how many, it shall take effect : but all 
that I contend for is only this, viz. that since the Priest 
has the ministry of reconciliation^^ committed jLo-him by 
God, and hath bolh power and commandment \^s it is ex- 
pressed in this form) to declare and pronounce to hispeople, 
being penitent, the absolution and remission of their sins ; 
therefore when he does, by virtue of this power and com- 
mandment, declare and pronounce such Absolution and 
Remission regularly in the congregation ; those in the 
congregation that truly repent and unfeignedly believe in 
God''sholy Gospel, (though the Priest does not know who 
or how many they are that do so,) have yet their pardon 
conveyed and sealed to them at that very instant through 
his ministration ; it being the ordinary method of God 
with his church, to communicate his blessings through 
the ministry of the Priest. 

I am sensible that this is carrying the point higher than 
many that have delivered their judgments before me. 
Even the Icaraed translator of St. Cyprian's works, wha 
contends that this is an authoritative form, yet explains 
himself to mean nothmgmore by auihorifative,ih2ii\ that it 
" is an act of office warranted by God, and pursuant to the 
" commission which the Priest hath received for publish- 
er See chnp. 2. concerning the mnst beg the reader to turn at the 
Order for the Vi.'itation of the Sick, some time to what I have said irL 
SfcA. 5. for the con?istancj of my the preface. 
notions in both these places; I 68 2 Cor. v. 18. 19. 



for Morning and Evening Praijer. 121 

" ing authoritatively the terms of pardon at large and hi Sect. IV. 
" general, and then for pronouncing by the same autho- ' 
'• rity, that when those terms are fulfilled, the pardon is 
" granted^V But this explanation seems only to make 
it an authoritative, declaration, and not to suppose (as, with 
submission tot4iis gentleman, I take both the rubric and 
form to imply) that it is an effective form ^conveying as well 
as declaring a pardon to those that ar^duly qualified to 
receive it. My reasons for this I shall have another oc- 
casion to give immediately : for though what this learn- 
ed gentleman asserts does not come up to my notion of 
the form ; yet it'is a great deal more than another learn- 
ed author is willing to allow ; who does not seem to think 
the form to be authoritative in any sense at all, or that 
there is any need of a commission to pronounce it. For 
'* it may be asked (saith the Reverend Dr. Bennet upon 
'* this place) whether a mere Deacon may pronounce this 
" form of Absolution : and to this (saith he) I answer, 
" that in my judgment he may. The reason that he gives 

• for it is, that he cannot but think it manifest, that this 
form of Absolution is only declaratory : that it is only 

••• saj'ing, That all penitent sinners are pardoned by God 
" upon their repentance : and consequently that a mere 
^' Deacon has as much authority to speak every part of 
*' this form, as he has to say, When the wicked man turneih 
away from his wickedness, <^c. which is the first of the 
*' sentences appointed to be read before Morning Prayer: 
" nay, that a mere Deacon has as much authority to pro- 
'' nounce this form, as he has to preach a sermon about 
•• repentance. And that therefore it seems to be a vul- 
'• gar mistake, which makes the Deacons deviate from 
'' their rule, and omit either the v/hole, or else a part of 

• this form, or perhaps exchange it for a collect taken 
'• out of some other part of the Liturgy^'^.^' 

, But now, with submission to the learned doctor, 1 beg Designed 
leave to observe, that this form is expressly called by the ^y ^^^ 
rubric. The Msoluiion or Remission of Sins, It is not f*^"''^*^ ^^ 
called a Ueciarafion of Absolution, as one would thmk thandecla- 
it should have been, if it had beeen designed for no rative. 
more ; but it is positively and emphatically called 
THE Jt OS olution, to denote that it is really an Absolution 

69 See Dr. Marshals Preface to 7® Dr. Bennet on the Common 

his transl ilicn of St. Cyprian. Praver, p. 27. 

P 



122 Of the Order 

Chap. Ill, Qf gjj^g fQ (.hose that are entitled to it by repentance and 

— faith.* 

Again, the term used to express the Priest's delivering 
or declaring it, is a very solcnn one : it is to be pro- 
nounced (saith the rubric) hy the priest alone* A word 
which signifies much rijore than merely to make known, 
or declare a thing : for the Latin pro^mncio, from whence 
it is taken, signifies properly to pronounce or give sen- 
tence : and therefore the word |}ronoMnce J, here used, 
must signify that this is a sentence of Absolution or Re- 
mission of sins, to be authoritatively uttered by one who 
has received commi>s'oa from tJod. 

But farther, if the repeating this Absolution be no 
more than saying, Tiiat all penitent sinners arc pardoned 
by God upon their repentance, os the learned doctor af- 
firms ; I cannot conceive lo what end it should be plac- 
ed just a//er the Confession : for as much as this, the 
doctor himself tells us, is said before it, viz. in the first 
of the rrntences appointed to be read before Morning 
or Evening Prayer. When the wicked man turneth away 
from his wickedness, ^ <^c, and there 1 think indeed more 
properly: for such a declaration maybe a great en- 
couragement to draw men to confession and repentance ; 
but after they have confessed and repented, the use of 
it, I think, is not so great. It is indeed a comfort to us 
to know that God will pardon us upon our repentance : 
but then it must be supposed that the hope of this par- 
don is one chief ground of our repentance : and there- 
fore it cannot be imagined that the church should tell 
us that after the Confession, which it is necessary we 
should know before it, as being the principal motive we 
have io confess. 

All that I know can be said against this (though the 
doctor indeed does not urge so much) is, that '^ after 
'• the minister has declared the Absolution and Remis- 
" sion of the people's sins, he goes on to exhort them to 
''pray and beseech God to grant them true repentance, (^c. 
" which repentance is necessary, it may be said, before- 
'' hand, in order to their pardon; because God pardon- 
" eth and absolveth none but those who truly repent, 
" And- therefore since the minister here exhorts the 
" people to pray for repentance, after he has pronounc- 
'• ed the Absolution and Remission of their sins ; it may 

*This argument is inapplicable to the American Liturgy, where this 

form is called the declaration of Absolution. ./2wi. Ed. 



for Morning and Evening Prayer, 1 23 

''- be thought that the Absolution does not convey a yyar- SeciLjv. 
" don but only promise them one upon their repentance." 
But in answer to this, we may grant in the firtt place, 
that one part of repentance, viz. the acknowledging and 
confessing of our sins, must be performed before we are 
pardoned ; since, unless we. acknowlcdire that we have 
transgressed God's laws, we do not own that we stand 
in need of his pardon. And for this reason the ciiurch 
orders the people to make their confession, before she di- 
rects the Priest to pronounce the Absolution. But then 
there are two other parts of repentance, which are as 
necessary after our sins are forgiven us, as they are he- 
fore ; and they are Contrition and Amendment of Life : 
for first, Contrition (by which I mean the lamenting or 
looking back with sorrow upon our sins) is certainly 
necessary even after they are forgiven us : since to be 
pleased with the remembrance of them, would be (as 
far as it lie? in our power) to act those sins over again, 
and consequently, though God himself should at any 
time have declared them pardoned with his own mouth, 
yet such repetition of them would render even that Ab- 
solution ineffectual. And, secondly, as to endeavours 
after Amendment of Life, if there be any difference, they 
are certainly more necessary after our former sins are 
forgiven than before] because God's mercy in pardoning 
us is a new obligation upon us to live well, and is what 
will enhance our guilt, if we offend afterwards. And there- 
fore our being pardoned, ought to make us pray the 
more vehemently for repentance, and God's holy Spirit; 
lest, if we should return to our sins again, a worse 
thing should happen unto us. From all which it appears, 
that though repentance be a necessry disposition to par- 
don, so as that neither God will, nor man can, absolve 
those that are impenitent ; yet in some parts of it, it is a 
necessary consequent of pardon, insomuch as that he 
who is pardoned ought siillto repent, as well as he who 
seeks a pardon : and if so, then the praying for repen- 
tance after the minister has declared a pardon, is no ar- 
gument, that such declaration does not convey a pardon. 
But, secondly, the design of the church in this piace 
is, not only to exhort the congregation to repentance, 
by declaring to them that God will forgive and pardon 
their sins when they shall repent, but also to convey an 
instant pardon from God, by the mouth of the Priest, to 
as many as do, at that time, truly repent, and unfeignedly 



124 Qfllic Or^er 

Chap. III. helieve his holy Gospel ; seems evident from the former 

* — ' part of the Absolution, where the Priest reads his com- 

niission before he executes his authority. For this part 
would be wholly needless, if no more was intended by 
the Absolution than what Dv, Bennct tells us, viz, " a 
" bare declaration, that all penitent sinners arc pardoned 
by God upon their repentance:" for since, as he himself 
confesses, there is no more contained in such a declara- 
tion than what is implied in the first of the sentences be^ 
fore Morning Prayer ; it will be very difficult to account 
why the church should usher it in with so solemn a pro- 
clamation of what Power and Commandmeni God has 
given to his ministers. But since the church has direct- 
ed the Priest to make known to the people, that God 
has ^iv en power and f.ommandment iohis ministers to declare, 
and pronounce to his people^ being penitent Ahe Absolution and, 
Remissioti oj their sins ; i( is very reasonable to suppose 
that, when in the next words the Priest declares that God 
pardoneth and absoheth all those who truly repent^ and 
unfeigntdly believe his holy Gospel, he does, in the intent 
of the church, exercise that power, and obey that com* 
mandment, which God has given him. 

But, lastly, the Persons to whom this Absolution must 
be pronounced, is another convincing proof that it is 
morc^ than merely declarative. For if it implied no more 
than that all sirmers are pardoned by God upon their 
repentance ; it might as well be pronounced to such as 
continue in their sins, as to those that have repented of 
ihem : nay, it would be more proper and advantageous 
to be pronounced to the former than to the latter: be- 
cause, as I have observed, such a declaration might be 
a great inducement to forward their conversion. But 
yet we see that this form is not to be pronounced to 
such as the church desires should repent, but to those 
who have repented. The Absolution and Remission of 
sins, which the Priest here declares and pronounces from 
God, is declared and pronounced to his people feeing 
penitent^ i. e. to those who are penitent at the very time 
of pionouncing the Absolution. For as to those who 
are impenitent, the Priest is not here said to have any 
power or commandment relating to them ; they are (pile 
left out, as persons not fit or proper to have this commis- 
sion executed in their behalf. From all which it is 
plain, that this Absolution is more than declarative, that 
it is truly effective ; insuring and conveying to the pro- 



for Morning and Eveniiig Prayer, 1 23 

^jer subjects thereof the very Absolution or Remission Sect. l\. 
itself. It is as much a bringing of God's pardon to the " 

penitent member of Christ's church, and as eflcclual to 
his present benefit, as an authorized messenger bringing 
a pardon from his sovereign to a condemned penitent 
criminal, is effectual to his present pardon and release 
from the before appointed punishment. 

]t is indeed drawn up in a declara live form ; and, con- 
sidering it is to be pronounced to a mixed congregation, 
it could not well have been drawn up in any other. F'or 
the minister, not knowing who are sincere, and who are 
feigned penitents, is not allowed to prostitute so sacred 
an ordinance amongst the good and bad promiscuously ; 
but is directed to assure those only of a pardon zoho 
Irulij repent, and unfcignedly believe God'^s holy Gospel, 
But then to these, as may be gathered from what has 
been said, 1 take it to be as full and effective an Abso- 
lution as any that can be given. 

§. 3. And if so, then the question the learned doctor Not to be 
here introduces, must receive a different answer from pror^ouic-. 
what he has given it. For Deacons were never commis- i)t.acon^ 
sioned by the church to give Absolution in any of its 
forms: and therefore when a Deacon omits the whole, 
or part of this form, he does not deviate from his rule, as 
the doctor asserts, but prudently declines to use an au- 
thority which he never received ; and which he is ex- 
pressly forbid to use in this place by the rubric prefix- 
ed, which orders the Absolution to be pronounced by the 
Priest alone, I am very readily inclined to acknowledge 
with the doctor, that the word alone was designed to 
serve as a directory to the people, not to repeat the 
words after the minister, as they had been directed to do 
in the preceding Confession ; but silently to attend till 
the Priest has pronounced it, and then, by a hearty and 
fervent Amen, to testify their faith in the benefits con- 
veyed by it. But then as to what the doctor goes to as- 
sert, that '• the word Priest does in this place signify, 
"not one that is in Priest's orders, as we generally 
*' speak, but any minister that officiates, whether Priest 
*'• or Deacon ;" I think 1 have very good reason to dis- 
sent from him. For the signification of a word is cer« 
tainly to be best learnt from the persons that impose it. 
Now though it be true that in King Edward's second 
Common Prayer Book, (which was the first that had 
the Absolution in it,) and in all the other books till (he 
Restoration of King Charles, the word in the rubric was 



126 Of the Order 

Chap. ill. Minister and not Priest-,'^ yet in the review that followed 

immediately after the Restoration, Priest was inserted 

in the room of Minister, and that with a full and direct 

design to exclude Deacons from being meant by it. For 

at the Savoy conference, the Presbyterian Divines (that 

were appointed by the King to treat with the Bishops 

about the alterations that were to be made in theCommon 

Prayer) had desired that, as the word Minister was used 

in the Absolution, and in divers other places; it might 

also be used throughout the whole book, instead of the 

word Priesf^, But to this the Bishops' answer was ve- 

The words ry peremptory and full, viz. // is not reasonable that the 

Priest a- word Minister should be only used in the Liturgy : for since 

'^l^^Q^^^^^^ some parts of the Liturgy may he performed by a Deacon, 

excltisive others by none under the order of a Priest, Yiz, Absolution, 

ofDeacons. Consecration ; it is fit that some such word as Priest should 

he used for those offices, and not Minister, rvhich signifies at 

large every one that ministers in the holy office, of what 

order soever he be^^. And agreeable to this answer, 

72 See the receptions against London, printed in the year 1661. 

the Book of Common Prayer, Ml- and in Mr. Baxter's Narrative, 

p. 6. in a quarto treatise, intitled, p. 318. 

an account of all the Proceedrng-s 73 See the Papers that passed 

of the Commissioners of both between the Commissioners ap-» 

Persuasions, appointed by his sa- pointed by his Majesty for the al- 

cred Mtijesty accordins; to Letters teration of the Common Prayer 

Patent?, for the Review of the (annexed to the aforesaid ac- 

Book of Common Prayer, &c, count) p. 57, 58. 

* Shepherd denies that the word in the rubric was minister and not 
priest till the restoration of Charles the Second, and says of Wheatly, 
that '' when he does not copy from preceding' English writers we cannot 
with safety depend upon bis authority." But he appears to have had 
a strong prejudice against Wheatly, and while he call? in questi-)n his 
authority, gives no satisfactory evidence to establish his own. "Our 
Cliurch," says Nichols, * in the last review of the Liturgy, haschoseij 
to put in the word priest instead ofminister (which was in K. Edward 
Vi. Second Book, and in Q. Elizabeth's) to the end that no one might 
pretend to pronounce this, but one in Priest's orders ; being sensible 
that some bold innovations had been made herein, by reason of some 
persons misunders^tandine:, or misapplying the word Minister. But 
the first compilers of the Common Prayer understood the same by 
Minister, as we do by Priest ; that being the general acceptation of 
the word at that time. And we must note, that the compilers of the 
second book of Ed. VI. (in which the confession and absolution were 
fir>t inserted) put into the rubric, to he said by the Minister (or Priest) 
alone^ to avoid the imputation which Papists had charged some of the 
Reformed with, for permitting Absolution (o be pronounced by per- 
sons out of this order, 

"• The word Minister in the Common Prayer Book Rubricp, always 
signifies a Priest ministring or officiating.*' Nichols on the Common 
Prayer. Note to Absoiution in the Morning service. Am.Ed. 



for Morning and Evening Prayer, 3 27 

when they came to make the necessary alterations in the Sect. V. 
Liturgy, they not only refused to change Priest for Min- " 

ister but also threw out the word Minis ler and put Priest 
in the room of it, even in this rubric before the Absolu- 
tion. So that it is undeniably plain, that by this rubric 
Deacons are expressly forbid to pronounce this form ; 
since the word Priest in this place (if interpreted accor- 
ding to the intent of those that inserted it) is expressly 
limited to one in Priest^s orders, and does not compre- 
hend any Minister that ojfficiates, zvhether Priest or Deacon, 
as Dr. Bennet asserts. I therefore could wish that the 
doctor would take some decent opportunity to withdraw 
that countenance, which I know some Deacons are apt 
to take from his opinion, which has much contributed 
to the spreading of a practice which was seldom or nev- 
er known before. The doctor indeed, in the conclusion 
of the whole, declares that " he is far from desiring a- 
" ny person to be determined by him : and intreats the 
*' Deacons to consult their Ordinaries, and to follow 
"their directions, which in such disputable matters (as 
" these) are the best rule of conscience." But as to this 
it should be considered, that the rubric being establish- 
ed by Act of Parliament, the Ordinaries themselves 
(whom the doctor advises the Deacons to consult about 
it) have no power to authorize them to use this form, a- 
ny otherwise than by giving them Priest's orders : since 
their authorityreaches no farther than to doubtful cases^^, 
and this, I think, appears now to be a clear one. 

^. 4. The Priest is required to pronounce the Absolu- The Pmst 
tion standing, because it is an act of his auth(jrity in de- ^nd fhe ' 
daring the will of God, whose ambassador he is. But people to 
the people are to continue kneeling, in token of that hu- 1<^neel. 
mility and reverence, with which they ought to receive 
the joyful news of a pardon from God. 

Sect. V. Of the Rubric after the Absolution. 

Immediately after the Absolution in the morning 
service, follows this general rubric : 

IT The people shall answer here^ and at the end of all 
other prayers^ Amen. 

The word here enjoined to be used is originally He- Amen, 
brew, and signifies the same in English as So be it. But ^''^* " 



nifies. 



74 See the Preface concerning the Service of the Church. 



123 



Of the Order 



Ch 



ap. 



Ill 



How re- 
garded by 
the primi- 
iive Chris- 
tians. 



Why print- 
ed some- 
times in 
Koraaa 
and some- 
times in 
ttalic. 



the word lis^li has been retained in all languages, to ex- 
press the assent of the person that pronounces it, to that 
to which he returns it as an answer. As it is used in the 
Common Prayer Book, it bears different sij^nifications, ac- 
cording to the different forms to which it is annexed. At 
the end of Prayers and Collects, ii is addressed to God, 
and signifies, '' So be it, O Lord, as in our prayers w^e 
" have expressed/' But at the end of Exhortations, Ab- 
solutions, and Creeds, it is addressed to the Priest, and 
then the meaning of it is either, *' So be it, this is our 
*' sense and meauing ;" or, " So be it, we entirely assent 
'' to and approve of what has been said." 

§. 2. When this assent was given by the primitive 
Christians at their public offices, they pronounced it so 
heartily that St. Jerom compares it to thunder : " They 
" echo out the Amen (saith he) like a thunder-clap^^ :" 
and Clemens Alexandrinus tells us, that " at the last ac- 
" clamations of their prayers, they raised themselves up- 
" on their tip-toes (for on Sundays and on all days be- 
" twecn Easter and Whitsuntide they pray standing; as if 
"they desired that that word should carry up their bod- 
" ies as well as their souls to heaven^^"" 

§. 3. In our present Common Prayer Book it is obsev- 
able, that the Amen is sometimes printed in one charac- 
ter, and sometimes in another.* The reason of which i 
take to be this ; at the end of all the Collects and Prayers, 
which the Priest is to repeat or say alone, it is printed 
in Italic, a different character from the prayers them- 
selves, to denote, I suppose, that the minister is to stop at 
the end of the prayer, and to leave the Amen for the peo- 
ple to respond; but at the end of the Lord's Prayer, 
Confessions, Creeds, fe. and wheresoever the people are 
to join aloud with the minister, as if taught and instruct- 
ed by him what to say, there it is printed in Roman, u t. 
in the same character with the Confessions and Creeds 
themselves, as a hint to the minister that he is still to go 
on, and by pronouncing the Amen himself, to direct the 

75. Hicron. in 2 Prooem. Com. in Galat. 7^ Siromat. ]. 7. 



*This distinction has not been retained in the American Lilurg:y, 
and therefore it is not necessary to enumerate the suppositions by 
which the English Liturgical writers ende- vour to account for it. 
The Minister, says Shepherd, may either mentally or vocally utter 
Jimtn^ or leave it entirely to the people, as he may be disposed. The 
Italic character being invariably used in the American Liturgy, the 
alteration seems to imply that the Amep should in all cases be consid- 
ered as a response. Am. Ep. 



for Morning and Evening Prayer. 1 29 

people to do the same, and so to set their seal at last to Sect. VI. 
what they had been before pronouncing. 

§. 4. By the people's being directed by this rubric to '^|g^jj|Jt^o 
answer Amen at the end of the prayers^ they might easily repeat the 
perceive that they are expected to be silent in the prayers prayers 
themselves, and only to go along with the minister in ^ilo"^* 
their minds. For the minister is the appointed inter- 
cessor for the people, and consequently it is his office lo 
offer up their prayers and praises in their behalf: inso- 
much that the people have nothing more to do than to at- 
tend to what he says, and to declare their assent by an 
Amen at last, without disturbing those that are near them 
by muttering over the Collects in a confused manner, as is 
practised by too many in most congregations, contrary 
to common sense, as well as decency and good manners. 

Sect. VI. Of the Lord'^s Prayer, 

W HAT hath hitherto been done is, for the most part, Lord's 
rather a preparation to prayer, than prayer itself: but prayer, 
now we begin with the Lord's prayer, with which the of- g°^^^^J,°j^" 
iice itself began in the first book of King Edward VI. beginning. 
But our Reformers at the review of it (as lias already 
beeen observed) thought it proper to add what now pre- 
cedes it, as judging it perhaps not so decent to call God 
Our Father^ before we repent of our disobedience against 
him* The necessity of using it I have already proved^^; 
and shall not only observe, that its being drawn up by 
our glorious Advocate, who knew both his Father's suffic- 
iency and our wants, may assure us, that it contains every 
thing fit for us to ask, or his Father to grant* For which 
cause it is, and ought to be, added to all our forms and 
offices to make up their defects, and to recommend them 
to our heavenly Father; who, if he cannot deny us 
when we ask in his Son's name^ can much less do so 
when we speak in his words also^'. 

§. 2. The Doxology was appointed by the last review "^^^^ ^^'^ 
to be used in this place, partly, I suppose, because many sometime^ 
copies of St. Matthew have it, and the Greek fathers ex used, and 
pound it ; and partly, because the office here is a matter sometimes 
of praise, it beinajused immediately after the Absolution. °"**"®^' 
But since St* Luke leaves it out, and some copies of St* 
Matthew, and most of the Latin fathers ; therefore We 
also omit it in some places, where the offices are not di- 
rect acts of thanksgiving. 

77 Introduction, p. 3, 4, &c. 78 Cyprian, de Orat. p. 139, 140. 

Q 



130 Of the Order : 

Chap. III. ^^ 3^ Here, snd wherever else this prayer is used, the 

""7 ' whole congregation is to join with the minister in an 

ple'^to^re' ^^dihU voice ; partly that people ignorantly educated may 

peat the the sooner learn it ; and partly to signify how boldly we 

Lord'3 may approach the Father, when we address him with 

V^^y^^ the Son's words. Though till the last review there was 

with the ^^ such direction ; it having been the custom till then, 

minister, for the minister to say the Lord's prayer alone, in most 

of the offices, and for the people only to answer at the 

end of it, by way of response. Deliver us from eviL And 

the better to prepare and give them notice of what they 

were to do, the minister was used to elevate and raise 

his voice, when he came to the petition. Lead us not into 

temptation^ just as it is done stili in the Roman Church, 

where the priest always pronounces the conclusion of 

every prayer with a voice louder than ordinary, that 

the people may know when to join their Amen. 

Sect. VII. Of the Responses. 

The design It^ was a very ancient practice of the Jews to recite 
of the their public hymns and prayers by course : and many 
Responses. Qf the fathers assure us, that the primitive Christians imi- 
tated them therein : so that there is no old Liturgy 
wherein there are not such short and devout sentences 
as these, which, from the people's answering the priests, 
are called Responses. The design of them is, by a grate- 
ful variety, to quicken the people's devotions, and en- 
gage their attention : for since they have their share of 
duty, they must expect till their turn come, and prepare 
for the next response : whereas, when the minister does 
all, the people naturally grow sleepy and heedless, as 
if they were wholly unconcerned. 

§. 2. The responses here enjoined consist of prayers 
open thou ^"^ praises : the first, O Lord, jpen thou our lips, and our 
&c. ' mouth shall shew forth thy praise, are very frequent in an- 
R.Andour cient Liturgies, particularly in those of St. James and St. 
'T°'if'*& Chrysostom, and are fitly placed here with respect to 
' ' those sins we lately confessed : for they are part of Da- 
vid's penetential psalm^^, who looked on his guilt so long, 
till the grief, shame, and fear, which followed thereupon, 
had almost sealed up his lips and made hifn speechless ; 
so that he could not praise God as he desired, unless it 
pleased him, by speaking peace to his soul, to remove 
those terrors, and then his lips would be opened, and his 

79 Psalm li. 15. 



for Morning and Evening Prayer, 1 3 1 

mouth ready to praise God. And if we were as sensible Sect. VI* 

of our guilt as we ought to be, it will be needful for us to 

beg such evidences of our pardon, as may free us from 
the terrors which seal up our lips, and then we shall be 
fit to praise God heartily in the foUqwinsj psalms. 

§. 3. The words that follow, viz. G God, make speed If^f'''^' 
to save us; O Lord, make has ie to help us, arc of ancient c'peed,&c. 
use in the Western Church. When with David we look R.o Lord, 
back to the innumerable evils which have taken hold of ^lake 
us, we cry to God to save us speedily from them by his ^'''^^^' 
mercy : and Avhen we look forward to the duties we arc 
about to do, we pray as earnestly, in the words of the 
same Psalmist^®, that he will make haste to help us, by 
his grace ; without which we can do no acceptable ser- 
vice. 

§. 4, And now having good confidence that our par- V.Glorybe 
don is granted ; like David", we turn our petitions into {jjef \c!" 
praises: 5/anc?mg«p to denote the elevation of our hearts, r, ^git* 
and giving Glory to the whole Trinity, Father, Son, and was in the 
Holy Ghost, for the hopes we entertain. beginning^ 

In the primitive times almost every father had his own 
Doxologies, which they expressed as they had occasion 
in their own phrases and terms ; ascribing Glory and 
Honour^ ^c. sometimes to the Father only, and sometimes 
only to the Son ; sometimes to the Father through the Son, 
and sometimes to the Father with the Son ; sometimes to 
the 5;)m7 jointly with both, and sometimes through or in 
the Spirit to either ; sometimes through the Son to the 
Father with the Holy Ghost, and sometimes to the Father 
and Holy Ghost with the Son» For they all knew that 
there were three distinct, but undivided. Persons, in one 
eternal and infinite Essence ; and therefore whilst they 
rendered Glory from this principle of Faith, whatever 
the form of Doxology was, the meaning and design of it 
was always the same. But when the Arians began to 
wrest some of these general expressions in countenance 
and vindication of their impious opinions, and to fix 
chiefly upon that form, which was the most capable of 
being abused to an heretical sense, viz. Glory to the 
Father, by the Son,in the Holy Ghost ; thin and other forms 
grew generally into disuse ; and that which ascribes Glo- 
ry to the Holy Ghost, as well as to the Father and the Son, 
from that time became the standing form of the church. 
So that the Doxology we meet with in the ancient Litur- 

80 Psalm Ixx. 1. 91 Psalm vi. 9. cxxx. 7. 



132 Of the Order 

Chap. III. orjeg ig generally thus : Glory he to the Father^ and to the 
' ™*" Son, and to the Holy Ghost, now and ever, world zvithout 
end: and so it continues still in the otiices of the Greek 
Church : but the Western Church soon afterwards add- 
ed the words, As it was in the beginnings not only to op- 
pose the poison of the Arians, who said, there was a be- 
ginning of time before Christ had any beginning, but also 
to declare that this was a primitive form, and the old or- 
thodox way of praising God^^. 
V. Praise §• '^- Having now concluded our penetential office, we 
ye the begin the office of praises ; as an introduction to which 
j^^'-'l; the priest exhorts us to Praise the Lord: the people, to 

L r^'s show their readiness to join with him, immediately reply, 
name be let the Lord^s name he praised ; though this ansv/er of the 
praised. people was first added to the Scotch Liturgy, and then 

to our own, at the last review. 
OftheHal- The first of these versicles, viz. Prmsei/e «/ie Lord, iq 
lelujah. no Other than the English ofHalltlvjah; a word so sacred, 
that St. John retains it^^, and St Austin saith the church 
scrupled to translate it** ; a word appointed to be used in 
all the Liturgies I ever met with ; in some of them upon 
all days of the year, except those of fasting and humilia- 
tion ; but in others only upon Sundays and the fifty days 
between Easter and Whitsuntide, jn token of the joy we 
express for Christ's resurection^^ In ovir own church, 
notwithstanding we repeat the sense of it every day in 
English ; yet the word itself was retained in the first 
book of King Edward VL where it was appointed to be 
used immediately after the yersicles here mentioned, 
from Easter to Trinity Sunday, JIow it came to be left 
out afterwards I cannot tell ; except it was because those 
who had the care of altering our Liturgy, thought the 
repetition of the word itself was needless, since the sense 
of it was implied in the foregoing versicles : though the 
church always took it for something more than a bare 
repetition of Praise ye the Lord, For in those words the 
minister calls only upon the congregation to praise God; 
whereas in this he was thought to invite the holy angels 
to join with the congregation, and to second our praises 
below with their divine Hallelujahs above. 
Objection §. 6. Some have objected against the dividing of our 
^nswered. prayers into such small parts and versicles : but to this 

82 CoDcil. Vasens. c.3» torn. ii. ii. cap. 11. torn. iii. col. 25. B. 
col. 727. E. 85 August. Ep. 119. ad. Jan. 

83 Rev. x)x. 1, S, 4, 6, &:c. cap. 15. et 17. Isidor, de EccL 

84 De Doctrina Ghristiana, lib. Offic. lib. i. c. 13. 



for Moryiiug and £'cmuuj^ Prayer, 1 33 

we answer, That though there be an alteration and divis- -^ecf. vjii. 

ion in the utterance, yet the prayer i.s but one continued 

form. For though the church requires that the minister 
speak one portion, and the ])eopIe the other; yet both 
the minister and the people ought menlaily to oifer up 
and speak to (jJod, what is vocally oilercd up and spoken 
by each olthem respectively. 

Sect. VIII. Of the nlndijffih Psalm, 

1 HE matter of this psalm shews it was designed at The Veni- 
fjrstforthe public service; on the feast of Tabernacles, ^^ Exnlte- 
as some^^ or on the Sabbath-day, as others thijik^^- but "'"^' 
St. Paul judges it fit for every day, while it is called io- 
da\f^^ and so it has been used in all the Christian world ; 
as the Liturgies of St. Chrysostom and St. Basil witness 
for the Greek Church, the testimony of St. Augustin for 
the African^^, and all its ancient oihces and capitulars for 
the Western. St. Ambrose sailh, that it was the use of 
the church in his time to begin their service with it^°: for 
which reason in the Latin services is called the Inviiato- 
ry Psalm ; it being always sung with a strong and loud 
voice, to hasten those people into the church, who were 
in the coemetery or church-yard, or any other adjacent 
parts, waiting for the beginning of pray ers^i : agreeable 
to which practice, in the first book of King Edward it is 
ordered, to be s^aid^ or sung^ ivithout any (i. e. I suppose 
without any other) invitatory,^ 

§. 2. Our Reformers very fitly placed it here as a pro- why used 
per preparatory to the following Psalms, Lessons, and »" *li'3 
Collects. For it exhorts us, first, to praise God, showing ^^^^■^' 
us in what manner and for what reasons we ought to do 

86 Grot/us in Psalm, xcv. c. I. torn. v. col. 889. E. 

87 Calvin in Psalm, xcv. 90 Serra, de Deip. 

88 Heb. iii. 7, 15. 91 Dnrand.de Divin.Offic.Rati- 
89Serm. 176, de verb. Aposf. onal.1.5. c. 3. numb. 11. (oI.227, 

* Wheatly confounds the invitatory, with the invitatory psalra. In 
the service of the Western Church before the reformation, the invita- 
tory was commonly some select passage or text of scripture, generally 
adapted to the day and used immediately before and during the rep- 
etition of the venite. The invitatory at certain closes and periods of 
the psalm, was of old and still is in the Romish church, repeated nine 
times during the singing of the psalm. It was repeated sometimes 
** perfectly" and sometimes " imperfectly;" perfectly, when the whole 
was repeated ; imperfectly, when only a part. The repetition of the^e 
invitatories was probably considered by the reformers as an idle tau- 
tology ; and it was therefore abolished.— S/i'^p^crrf, vol. l.p. 126—8. 
Mc/it»/*, note k. to the venite. .^m. Fid. 



134 Of the Order 

Chap. III. iL52. secondly, it exhorts us to pray to him, showing us 

' also the manner and reasons^^ Lastly, it exhorts us to 

hear God's word speedily and willingly^ giving us a 
caution to beware of hardening our hearts^ by an instance 
of the sad event which happened to the Jews on that ac- 
count^^, whose sin and punishment are set before us, that 
we may not destroy our souls, by despising and distrust- 
ing God's holj'^ word as they did^^ For which warning 
we bless the holy Trinity, spying, Glory be to the fath- 
er^ 4^c. 

Sect. IX. Of the Psalms, 

J'^e /IND now, if we have performed the foregoing parts 

wiiTtbey ^^^^^ ^-"iturgy as we ought, v/e shall be fitly disposed to 
follow sing the Psalms of David with his own spirit. For all 
n^t that hath been done hitherto was to tune our hearts, 
that we may say, O God, our hearts are ready ^ we will 
sing arid give praise^"^. For having confessed humbly, 
begged forgiveness earnestly, and received the news of 
our Absolution thankfully ; we shall be naturally filled 
with contrition and lowliness, and with desires of breath- 
ing up our souls to heaven. And this, St. Basil tells us^^, 
was a rite that in his time had obtained among all the 
churches of God: "After the Confession (saith he) the 
'•' people rise from Prayer, and proceed to Psalmody, di- 
" viding themselves into two parts, and singing by turns." 
For the performance of which we can have no greater or 
properer assistance than the Book of Psalms, which is a 
collection of prayers and praises endited by the Holy 
Spirit, composed by devout men on various occasions, 
and so suited to public worship, that they are used by 
Jews as well as Christians. And though the several 
parties of Christians differ in many other things ; yet in 
this they all agree. They contain variety of devotions, 
agreeable to all degrees and conditions of men ; inso- 
much that, without much difficulty, every man may, ei- 
ther directly or by way of accommodation, apply mosf 
of them to his own case. 
Used often. ^2 For which cause the Church useth these o//ener 
clher'nar"/ ^^^'^ ^"7 ^^her part of Scripture. Nor can she herein be 
of Scrip accused of novelty : since it is certain the Temple-Service 

92Ver. 1-5. 96 Ver. 10,11. 

o'i Vfr fi 7 S'7 Psalm cvui. 1. 

ll Ver' 8.' ' 98 Basil. Ep. 63. torn. ii. p.843. 

95 Ver. 8-1,1. 



for Morning and Evening Prayer, 1 33 

consisted chiefly of forms taken out of the Psalms^^ ; and Sect. it. 

the prayers of the modern Jews also are mostly gathered 

from thence^ The Christians undoubtedly used them in 

their public service in the times of the Aposdes^ and in 

the following ages they were repeated so often at the 

church, that the meanest Christians could rehearse them 

by heart at their ordinary work^. 

§. 3. But now it is objected, that " it cannot reasonably Whethe:- 
" be supposed that all the members of mixed congrega- ^^^ '^^ 
" tions can be fit to use some expressions in the Psalms, |^j^")^f^d 
"so as to make them their own words ; because very few congrega- 
" have attained to such a degree o^ piety qlvA goodness, as tion may 
"David and other Psalmists make profession of: and Pfop^'^'y 
" that therefore the Book of Psalms is not now a proper express- 
" part of divine service." ions in the 

To which it is answered: That so long as men con tin- f^^alnis. 
ue in a wicked course of life, they are not only unfit for 
the use of the Psalms, but of any other devotions : they 
are not only uncapable of applying such passages in 
the Psalms to their own persons ; but they cannot so 
much as repeat a penitential psalm, or even the confes- 
sion of sins in the Liturgy, in a proper and ageeable 
manner : since he that does this as he ought, must do it 
with resolutions of amendment. But then as to those 
who have sincerely repented, and in earnest begun a 
virtuous course of life; no reason can be given why 
they may not unite their hearts and voices with the 
church, in rehearsing these Psalms. For we may very 
aptly take a great part of the Psalter as the address of 
the whole church to almighty God ; and then no doubt 
but every sincere member of this body may perform 
his part in this pious consort. Every true Christian 
may, and must say, that the church, whereof he pro- 
fesses himself a member, is all glorious within, (i. e. 
adorned with all manner of inward graces and excellen- 
cies,) though no Christian that is humble will presume 
to say so of himself. Perhaps the very best men do 
not think such elevated expressions fit to be applied to 
their single lives, or personal performances : but yet 
any sincere Christian may very well join in the public 
use of these parts of the Psalter, when he considers that 
what he says, or sings, is the voice of the church uni- 

99 1 Chron. xvl.1-37. xxv 1.2. 3 Vid. Chrys. Horn. 6. de Pce- 

1 Baxtorf.Syna^. Judai.cap.lO. uitea. torn. v. col. 741. IX in a La- 

2 1 Cor. xiv. 26. Col. iii. 16. tin edition, printed at Paris 1588. 
Jfiipes V. 13. 



136 Oflhc Order 

Chap. III. vci-tal; and that, as he has but a small share of those 

virtues and perfections, which are the ornament of the 

church, the body of Christ ; so his tongue is but one, 
among those innumerable choirs of Christians through- 
out the world. And there is no reason to doubt but 
that David did in sonic Psalms speak as the representa- 
tive of the church, as in others he expresses himself in 
the person of Christ: and therefore a devout man may 
also as well use these Psalms in his closet, as in the 
church ; if so be he consider himself, notwithstanding 
his retirement, as one of that large and vast body, who 
serve and worship God according to these forms, night 
and di\y. But to return : 

Why ?r.ng ^. 4. Xhe custom of singing or repeating the Psalms 
y course, alternately or verse by verse, seems to be as old as Chris- 
tianity itself. Nor is there any question to be made 
but that the Christians received it from the Jews; for it 
is plain that several of the Psalms, which were compos- 
ed for the public use of the Temple, were written in 
Amahctkk, or alterjiate verses^. To which way of sing- 
ing used in the Temple, it is probable the vision of 
Isaiah alluded, which he saw of the Seraphim crying one 
to another, Holy, holy, holy, holy, ^c^ That it was the 
constant practice of the church in the time of St. Basil, 
we have his own testimony : for he writes^, that the 
people, in his time, '« rising before it was light, went to 
•' the house of prayer, and there, in great agony of soul, 
'• and incessant showers of tears, made confession of 
" their sins to God ; and then rising from their prayers, 
•■' proceeded to singing of psalms, dividing themselves 
^' into two parts, and singing by turns." Ever since 
which time it has been thought so reasonable and de- 
cent, as to be universally practised. What Theodoret 
writes^, that Flavianus and Diodorus were the first that 
ordered the Psalms^ of David to be sung alternately at 
Antioch, seems not to be meant of the first institution of 
this custom, but only of the restoring of it, or else of 
the appointing some more convenient way of doing it^ 
Isidore says^, that St. Ambrose was the first that intro- 
duced this custom among the Latins ; but this too must 
be understood only in relation to some alterations that 

4 A.S the cxxiv. and cxviii. &c. et Const. Ap. l.ii. c.57. 

5 baiah viii. 3. 7 Hist. Eccl. 1. ii. c. 24. 

6 Ep. ad Clernm Neocaesariens 8 Isidor. de Offic. I. i. c 7. 
Ep. 63. torn. ii. p. 843. D. Vide 



for Morning and Evening Prayer, 13T 

were then made ; for Pope Caelestine, as wc read in Sect. IX. 

his life, applied the Psahns to be sung alternately at the 

celebration of the Eucharist. This practice, so primi- 
tive and devout, our Church ^though there is no par- 
ticular rubric to enjoin it) still continues in her service 
either by singing, as in our cathedral worship ; or by 
sayings as in the parochial. For in the former, when 
one side of the choir sing to the other, they both pro- 
voke it (as Tertullian^ remarks) by a holy contention, 
and relieve it by a mutual supply and change : for 
which reasons, in the parochial service, the reading of 
the Psalms is also divided between the minister and the 
people. And indeed did not the congregation bear 
their part, to what end does the minister exhort them to 
praise the Lord ? or what becomes of their promise, that 
i]ieir mouths shall sheio Jorth his praise ? To what end 
again is the invitatory (O come let us sing unto the Lord, 
<^c.) placed before the Psalms, if the people are to have 
no share in praising him in the Psalms that follow ? 

§. 5. Nor does the use of Musical Instruments in the Musical in- 
singing of Psalms appear to be less ancient than the cus- ^^l^^'^^^^ 
torn itself of singing them. The first Psalm we read of ringing of 
was sung to a Timbrel, viz, that which Moses and Miri- Psalms, 
am sang after the deliverance of the children of Israel 
from Egypii**. And afterwards at Jerusalem, when the 
Temple was built. Musical Instruments were constantly 
used at their public scrvices^^ Most of David's Psalms 
we see by the titles of them, were committed to masters 
of music to be set to various tunes : and in the hundred 
and fiftieth Psalm especially, the prophet calls upon the 
people to prepare their different kinds of instruments 
wherewith to praise the Lord. And this has been the 
constant practice of the church in most ages, as well 
since, as before the coming of Christ^^ 

When Organs were first brought into use, is not clear- Organs 
ly known : but we find it recorded that about the year "^^^' '" 

' • • cniircFfcS* 

766, Constantius Copronymus, Emperor of Constanti- 
nople, sent a present of an Organ to King Pepin of 
France^^: and it is certain that the use of them has been 

9 Sonant inter duo? Psalixii et 12 Basil, in Ps^alm. i. torn. i. p. 
Hymni, et mutuo provocant quis 126. B Eustb. Histor. Eccles. lib. 
meliusDcosuocantet: TaliaChris- 2. c. 17- p. '57. C. Dionjs Areop. 
tus videns et audiens gaudet. Tert. rie Eccles. Hier.c. 3. p. 89.D.Isid, 
ad Uxor, ad finem, 1.2. p. 172. 15. Pcleu?. 1. l.Ep.90. p. 29. A. 

10 Exod, XV. 20. 13 Aventin. Annal. Bojorum.l- 
112 Sam. vi. 5 1 Chron. xv.l6. 3.f. 300. as cited in Mr.Gregory'« 

2 Chron. t. 12. and xxix. 25. Posthumous Works, p. 49. 

R 



138 Of the Order 

Chap. III. y^py common now for several hundred of years ; Du- 
"* rand mentioning them several times in his book, but giv- 
. ing no intimation of their novelty in divine service, 

to be're- ' §' ^' W^f'ri we repeat the Psalms and Hymns we 
pealed stand; that, by the erection of our bodies, we may ex- 
standing, press the elevation or lifting up of our souls to God. 
Though another reason of our standing is, because 
some parts of them are directed to God, and others 
arc not : as therefore it would be very improper 
to kneel at those parts which are not directed to 
him ; so it would be very indecent to sit, when we re- 
peat those that are. And therefore because both these 
parts, viz, those which are, and those which are not di- 
rected to God, are so frequently altered, and mingled 
one with another, that the most suitable posture for each 
of them cannot always be used : standing is prescribed 
as a posture which best suits both together; which is 
also consonant to the practice of the Jewish church re- 
corded in the Scripture. For we read^*, that while the 
Priests and Levites were offering up praises to God, all 
Israel stood. And we learn from the ritualists of the 
Christian church^*, that when they came to the Psalms, 
they always showed the affection of their souls by this 
The Glo- posture of their bodies. 

ria Patri §. 7, At the end of every Psalm, and ofeveay part of 
repeated /^g hundred and nineteenth Psalm^^ , and all the Hymns^ 
of alMhe (^^c^P^ ^^^ ^^ Deum ; which, because it is nothing else 
Pealmi almost but the Gloria Patri enlarged, hath not this Dox- 
and ology annexed,) we repeat Glory he to the Father,^€,2i cus- 

Hymns. ^^^^ which Durandus would have us believe was institu- 
ted by Pope Damasus, at the request of St. Jeromi'^: but 
for this there appears to be but little foundation. In 
the Eastern churches they never used this Glorification, 
but only at the end of the last Psalm, which they called 
their Antiphona^ or Allelujah, as being one of those 
Psalms which had the Allelujah, perfixed to it*^ : but in 
France, and several other of the Western churches, it 
was used at the end of every Psalm^^ : which is still 
^continued with us, to signify that we believe that the 
same God that is glorified in the Psalms, having been 
from the beginning, Father, Son, and Holy Ghost, as 

14 2 Chron. vii. 6. 17 Durand. Rational. I. 5, c. 2. 

15 Vide Araal. Fort. lib. 3. cap. n. 17. fol. 214- 

3. Durand. Rational, lib. 5.cap.2. 18 Cassian. Institut. 1. 2. c. 8. 

16 See the order how the Psalt- Strabo de Reb. Eccles. c. 25. 
er is appointed to be read. 19 Cassian. ut supra. 



for Morning and Evening Prayer, 1 39 

well as now. So that the Gloria Patri is not an}'' real Secf. IX. 
addition to the Psalms, but is only used as a necessary 
expedient to turn the Jewish Psalms into Christian 
Hymns, and fit them for the use of the Church now, as 
they were fc^efore for the use of the Synagogue. The course 

§. 8. The present division of the Book of Psalms into obsened in 
several portions (whereby two separate portions are ^^a^J'^&^h^ 
affixed to each day, and the circle of the whole to the 
circuit of the month) seems to be more commodious and 
proper than any method that had been used before. For 
the division of them into seven portions called Nocturns, 
which took up the whole once a week, (as practised in 
the Latin Church,) seemed too long and tedious. And 
the division of them into twenty portions, to be read 
over in so many days, (as in the Greek Church,) though 
less tedious, is too uncertain, every portion perpetually 
shifting its day : whereas in our Church, each portion 
being constantly fixed to the same day of the month, 
{except there be proper Psalms appointed for that day, as 
all the former Common Prayer Books expressed it,) 
the whole being divided into threescore different por- 
tions, {i, e, one for every morning, and one for every 
evening service,) none of them can be thought too tedi- 
ous or burdensome. In all the old Common Prayer 
Books indeed, because January and March have one day 
above the number of thirty, (which, as concerning this pur- 
pose, was appointed to every month,) and February, which 
is placed between them both, hath only twenty-eight days ; 
it was ordered, that February should borrow of either of , 
the months (of January and March) one day : and so the 
Psalter which was read in February, began at the last day 
of January, and ended the first day of fliarch. And to 
know what Psalms were to be read every day, there 
was (pursuant to another rubric) a column added in the 
calendar, to shew the number that was appointed for the 
Psalms ; and another table where the same number be- 
ing found, showed what Psalms were to J>e read at Morn- 
ing and Evening Prayer, But this being found, to be 
troublesome and needless, it was ordered first in the 
Scotch Liturgy, and then in our own, that in February 
the Psalter should be read only to the twenty-eighth or tw^nty^ 
ninth day of the month. And January and March were 
inserted into the rubric, which before ordered that in 
May and the rest of the months that had one and thirty 
days apiece, the same Psalms should be read the last day of 
the said months^ which were read the day before : so that 



140 Of the Order 

Chap. m. the Psaller may begin again the first day of the next 

^(y^^th ensuing, 
ThePsalms ^^ g^ r^j^^ Psalnis wc use in our daily service are not 
accordin'' taken out of either of the two last translations of the 
to the Bible, but out of the great English Bible, translated by 
translation yV' llliam Tjndal and Miles Coverdale, and revised by 
Bibie.^"^^^ Archbishop Cranmer : for when the Common Prayer 
was compiled in 1548, neither of the two last trans- 
lations were extant. 

It is true indeed, that at the last review the Epistles and 
Gospels were taken out of the new translation : and 
the Lessons too, since that time, have been read out of 
King James the First's Bible. But in relation to the 
Psalms it was noted, that the Psalter foUoweth the division 
of the Hebrezvs^ and the translation of the great English 
Bible set forth and used in the time of King Henry the 
Eighth^ and King Edward the sixth^^. The reason of 
the continuance of which order is the plainness and 
smoothness of this translation : for the Hebraisms be- 
ing not so much retained in this as in the late translations, 
the verses run much more musical and fitter for devo- 
tion. Though, as the old rubric informs us, this tran- 
slation, /rom the ninth Psalm unto the hundred and forty- 
eighth Psalm, doth vary in numbers from the common La- 
tin translation. 

Sect. X. Of the Lessons. 

The Les- ()UR hearts being now raised up to God in praising 
pons, why q^(\ admiring him in the Psalms ; we are in a fit temper 
]ow the" ^^^^ disposition to hear what he shall speak to us by 
i*salms. his word. And thus too a respite or intermission is 
given to the bent of our minds: for whereas they were 
required to be active in the Psalms, it is sufficient if in 
the Lessons they hold themselves attentive. And 
therefore now follow two chapters of the Bible, one 
out of the Old Testament, the other out of the New, 
to shew the harmony between the Law and the Gospel ; 
for what is the Law, but the Gospel foreshowed ? what is 
the Gospel but the Law fulfilled ? -That which lies in the 
Old Testament, as under a shadow, is in the JSew 
brought out into the open sun: things there prefigured 
are here performed. And for this reason the first Lesson 
|s taken out of the Old Testament, the second out of the 

^2 See the order how the Psalter is appointed to be read. 



for Morning and Evening Prayer. 141 

New, that so the minds of the hearers may be gradually Sect. X. 
led from darker revelations to clearer views, and pre- 
pared by the vails of the law to bear the light break- 
ing forth in the Gospel. 

§. 2. And here it maj'- not be amiss to observe the The anti- 
jrreat antiquity of joining the reading of the Scriptures q'lity of 
to the public devotions of the Church. Justin Martyr Lessons, 
says, '• It was a custom in his time to read Lessons out 
" of the Prophets and Apostles in the assembly of the 
" faithful ^V And the council of Laodicca, held in the 
beginning of the fourth century, ordered " Lessons to 
*' be mingled with the Psalms^^" And Cassia n tells us, 
that, '' It was the constant custom of all the Christians 
" throughout Egypt to have two Lessons, one out of 
" the Old Testament, and another out of the New. read 
" immediately after the Psalms; a practice, he says, so 
" ancient, that it cannot be known whether itwasfound- 
" ed upon any human institution^V Nor has this prac- 
tice been peculiar to the Christians only, but constantly 
used also by the Jews ; who divided the books of Mo- 
ses into as many portions as there are weeks in the 
year; that so, one of those portions being read over 
every sabbath-day, the whole might be read through 
every year^\ And to this answers that expression of 
St. James ^^, that Moses was read in the Synagogues every 
sahhalh'day. And that to this portion of the Law they 
added a Jjcsson out of the Prophets, we may gather 
from the thirteenth of the Acts, where we find it men- 
tioned that the Law and the Prophets were both read 
in a Synagogue where St. Paul was present*^ and that 
the Prophets was read at Jerusalem every sabbath-day^"^ • 

§. 3. For the choice of these Lessons and their or- The order 
der, the Church observes a different course. For the "^ *'^e first 
first Lessons on ordinary days, she observes only this : ^^'"'^T;».. 
to begm at the begmning of the year with Genesis, and jy days, 
so to continue on till all the books of the Old Testament 
are read over ; only omitting the Chronicles (which 
are for the most part the same with the books of Samuel 
and Kings, which have been read before) and other 
particular chapters, in other books, which are left out, 
cither for the same reason, or else because they con- 

21 Apol. 1. cap. 87. p. 131. 24 See Ainsworth onGen. vi.9. 

22 Can. 17. Concil. torn i. col. 25 Ac(s xv. 21. 
15D0. B. 26Ver. 15. 

23 Cassian. de Inst. mon. lib.2. 27 Ver. 27. See also Prideanx''s 
c. 4. Connection, cola. v.i.p.Soo. &c. 



tU 0/ the Order 

Chap. Ill tain genealogies, names of persons or places, or some 

^ other matter less profitable for ordinary hearers. 

loiomwf '^^^ Song of Solomon, or the book of Canticles, is 

why omit- wholly omitted ; because if not spiritually understood, 

led. (which very few people are capable of doing, especially 

so as to put a tolerably clear sense upon it,) it is not 

proper for a mixed congregation. The Jews ordered 

that none should read it till they were thirty years old, 

for an obvious reason, which too plainly holds amongst 

Fzekiel "^* 

why (miit- Very many chapters in Ezekiel are omitted, upon 

ted. account of the mystical visions in which they are 

wrapt up. Why some others are omitted does not so 
plainly appear, though doubtless the compilers of 
our Liturgy thought there was sufficient reason for it. 
Isaiah,why After all the canonical books of the Old Testament 
the^Ias^t!! ^^ ^^^ ^^^^ through, (except Isaiah, which being the most 
evangelical Prophet, and containing the clearest pro- 
phecies of Christ, is not read in the order it stands in 
the Bible, but reserved to be read a iittle before, and 
in Advent, to prepare in us a true faith in the mystery 
of Christ's incarnation and birth, the commemoration of 
which at that time draws nigh :) after all the rest, I 
^ say, to supply the remaining part of the year, several 

pUl books, 1^0 '^ks of the Apocrapha are appointed to be read, 
upon what which, though not Canonical, have yet been allowed, by 
accounts the judgment of the Church for many ages past, to be 
Xessoiis. ecclesiastical and good, nearest to divine of any writ- 
ings in the world. For which reason the books of 
Wisdom, Ecclesiasticus, Tobit, Judith, and the Macca- 
bees, were recommended by the council of Carthage^* 
to be publicly read in the church. And Ruffinus 
testifies^^, that they were all in use in his time, though 
not with an authority equal to that of the canonical 
books. And that the same respect was paid to them 
in latter ages, Isidore Hispalensi^^^ and Rabanus Mau- 
rus^^ both affirm. 

In conformity to so general a practice, the Church of 
England still continues the use of these books in her 
public service : though not with any design to lessen 
the authority of canonical Scripture, which she expressly 
affirms to be the only rule of faith : declaringsz, that the 
Church doth read the other hooks for example of life and in- 

28 Cap. 27. 30 De Eccles. Offic. lib. 1. c. 11. 

29 RufSn. in Symb. 31 De Instit. Eccles. 1. 2. c. 53. 



for Morning and Evening Prayer, 143 

struciion of manners^ but yet doth not apply them to establish Sect. X. 
any doctrine. Nor is there any one Sunday in the whole — — ' 
year, that has any of its Lessons taken out of the A- 
pocrapha. For as the greatest assemblies of Christians 
are upon those days, it is wisely ordered that they 
should then be instructed out of the undisputed word of 
God. And even on the week days, the second Lessons 
are constantly taken out of canonical Scripture, which 
one would think should be enough to silence our adver- 
saries ; especially as there is more canonical Scripture 
read in our churches in any two months (even though 
we should except the Psalms, Epistles, and Gospels) 
than is in a whole year in the largest of their meetings. 
But to return : 

§. 4. The course of the first lessons appointed for '^^^ first 
Sundays is different from that which is ordained for the ^^^ll^^"^"^ 
Week-days. For from Advent Sunday to Septuagesima 
Sunday, some particular chapters out of Isaiah are ap- 
pointed, for the aforesaid reason. But upon Septuagesi- 
ma Sunday Genesis is begun : because then begins the 
time of penance and mortification, to which Genesis suits 
best, as treating of the original of our misery by the 
fall of Adam, and of God's severe judgment upon the 
world for sin. For which reason the reading of this 
book was affixed to Lent, even in the primitive ages of 
the church'^. Then are read forward the books as 
they lie in order ; not all the books, but (because more 
people can attend the public worship of God upon 
Sundays than upon other days) such particular chap- 
ters are selected, as are judged most edifying to all that 
are present. And if any Sunday be (as some call it) 
a privileged day, ^. e. if it hath the history of it express- 
ed in Scripture, such as Easter-day, Whit-Sunday, &c. 
then are peculiar and proper Lessons appointed.* 

S2 In her sixth Article. 106. et torn. ii. Horn. 1. p. lO.Ed. 

33 Chrysost. torn. i. Horn. 7- p. Paris, 160y. 

* The arrangement of lessons from the Old Testament appointed for 
Sundays in the American Church, is different from that observed in the 
English. From Advenf to Septuagessima, nearly the same order is 
observed in both ; but from Septuagesbima to Easter, in the American 
service, passages from the Prophets of a penitential character, or ex- 
horting to repentance are read ; from Easter to Whitsunday, chapters 
from the prophets adapted to the season ; and from Trinity Sunday 
to the 22d Sunday after Trinity, selections from the Historical Books. 
The remaind-ir of the year, the lessons from the book of Pr verbs co- 
incides nearly with those in the English service. The lessons from 
the Nev(^ Testament in the English Prayer Book, are those appointed 



144 Of the Order 

Chap. IIL §. 5, Upon Saints-days another order is observed : 

'- for upon mem the Church appoints Lessons out of the 

The first jjioral books, such as Proverbs, Ecclesiastes, Ecclesias- 
for SairiU- ticus, and Wisdom, which containing excellent instruc- 
days. tions of life and conversation, are fit to be read upon 

the days of Saints, whose exemplary lives and deaths 
are the causes of the Church's solemn commemoration 
of them, and commendation of them to us. 
For other ^. g. Other Holy-days, such as Christmas-day, Cir- 
oj- ays cumcision, Epiphany, «!fcc. have proper and peculiar 
Lesson appointed suitable to the occasions, as shall be 
shewn hereafter when I speak of those several days. 
I shall only observe here, that there have been proper 
Lessons appointed on all Holy-days, as well Saints- 
days as others, ever since St. Austin's time ^*: though 
perhaps they were not reduced into an exact order till 
the time of ivlussus, a famous priest of Massilia, who 
lived about the year 4:0. Of whom Gennadius writes, 
that he particularly applied himself, at the request of 
St. Venerius a Bishop, to choose out proper Lessons 
for all the festivals in the year^^ 
The order ^^ 7, ^s for the second Lessons, the Church observes 
ond LeT-^" ^^^ ^^^^ course upon Sundays as she doth upon Week- 



sons. 



34 August, in Procem. Ep. Jo- 35 Gennadius de Viris illustri- 
han, bus, cap. "79. 

for the day of the month. In the American, there are lessons special- 
ly appointed for alJ the S 'ndays in the year. The principal part of 
these alterations were made in what is now called 'Hhe proposed Book," 
or the Litnricy set forth under the authority of the Convention of 1785 ; 
and the f>llowino; reasons or them are given in the preface. "The 
same reasons which occasioned a table of first lessons for Sundays and 
other Holy-days, seemed to require the making' of a table of second 
lessons also, which is accordingly done. Those for the morning are 
intended to suit the several seasons, without any material repetition 
of the epistles and gospels for the same seasons ; and those for the 
evening are selected in the order of the sacred bookp» Besides this 
the table of first lessons has been reviewed ; and some new chapters 
are introduced on the supposition of their being more edifying; and 
some tiansposition-^ of lessons have been made, the better to suit the 
aeasons." The committee who were empowered bythe convention of 
1785 to form the Calendar, were the Rev. Dr. White, the present ven- 
erable Bishop of Pennsylvania, the Rev. Dr. Smith, and the Rev. Dr. 
AVharton. The committee appointed by the convention of 17B9 to 
prepare a Calendar and Psble of Lessons for morning and evening 
prayer tlirougbout the ye^r, were the Rev. Dr. Parker, (afterwards 
Bishop of \Jassacliusetts.) tiie Rev. Dr. Moore, (afterwards Bishop of 
^'ew-York,) the Rev. Mr. Bond, Dr. Clarkson, and the Rev, Mr. Jar- 
vis, (aftt^rwards Bishop of Connecticut.) Their report having been 
amended by (he house of Bishops, was ratified by the Convention, and 
is now the order used in the American Church. ..4m. Ed. 



for Morning and Evening Prayer, , 145 

days ; reading ihe Gospels ahd Acts of the Apostles in ^ect. X, 
the morning/and the Epistles nt evening, in the same 
orJcr they stand in the New-Testament ; except upon 
Saints-days and Holy-days, when such Lessons are ap- 
pointed, as either explain the mystery, relate the histo- 
j-y, or apply the example to us. 

§. 8. The Revelation is wholly omitted, except the The Reve- 
first and last chapters (which are read upon the day of ?*'^^'^^" °'^''' 
St. John the Evangelist, who was the author) and part [^^t"^^ 
of the nineteenth chapter (which containing the praises 
and adoration paid to God by the Angels and Saints in 
heaven, is very properly appointed to be read on the 
festival of All-Saints.) But, except upon these occasions, 
none of this book is read openly in the Church for Les- 
son«?, by reason of its obscurity, which renders it unin- 
telligible to meaner capacities. 

§. 9. And thus we see, by the prudence of the church, '^^^^, J^"J|^ 
the Old Testament is read over once, and the New usefulriess 
thrice (i, e, excepting some less useful parts of both) in of this 
the space of a year, conformable to the practice of the "'^thod. 
ancient fathers ; who (as our Reformers'^ tell us) s9 or- 
dered ihe mailer, that the whole Bible, or the greatest part 
thereof, should he read over once every year ; intend- 
ing thereby that the Clergy^ and especially such as were 
Ministers in the Congregation, should {by often reading 
and meditating in God^s word) be stirred to godliness them- 
selves, and be more able to exhort others by wholesome doc- 
trine, and to confute them that were adversaries to the truth : 
and further, that the People (by daily hearing the holy Scrip- 
tures read in the Church) might continually profit more 
and more in the knowled^^e of God, and be more inflamed 
with the love of his true religion. Whereas in the Church 
of Rome this godly and decent order was so altered, 
broken, and neglected, by planting in uncertain Stories 
and Legends^, with multitude of Responds], VersesX, vain 

36 la the Preface concerning (he Service of (he Church. 



* Uncertain Stories and Legends.] By these are to be un- Legends, 
derstood those Legendary Stories, which the Roman Brevi- what thej 
aries appoint to be read on their Saints-days : which being were, 
almost as numerous as the days in the year, there is hardly 
a day free from having idle tales mixed in its service. Nor 
is this remarkable only in their Lessons upon their modem 
Saints: but even the stories of the Apostles are so scandal- 

S 



Ver?ep 
what. 



U6 of the Order 

Chap. Ill, fepetiiiofi!^^ Commemorations^^ and Synodats^ ^ that, com- 
" juonly, -when any hook of the Bible was begun, after three 

or four chapters were read out, all the rest were unread. 
And in this sort the book of Isaiah xoas begun in Advent, 
and the book of Genesis in Septuagesima : but they were 
only begun, and never read through : after like sort were 
other hooks of holy Scripture used. — Moreover, the num- 
ber and hardness of the rules called the Fie^, and the 



ously bleiided with monkish fictions, that all wise and consci- 

encious Christians nvust nauseate and abominate their service. 

Ri-Fpoird?, t Responds.] A Respond is a stjort Anthem,interrupting the 

Tvhat they middle of a chapter, which is not to proceed till the Anthem 

^^'^^' is done. The long Responses are used at the close of the 

Lessons. 

I Verses] By the verses here mentioned are to be under- 
stood either the Versicse that follows the Respond in the Bre- 
viar3\rr else those hymns which are proper to every Sunday 
and Holy-day ; which (except some few) are a parcel of des- 
picable monkish Latin verses, composed in the most illiter- 
ate ages of Christianity. 
Commem- § Commemorations.] Commemorations are the mixing the 
Bioratrou5, service of some Holy-day of lesser note, with the service of 
what. a Sunday or Holy-day of greater eminency, on which the less 

Holy-day happens to fall. In which case it is appointed by 
the ninth general rule in the Breviary, that only the Hymns, 
Verses, &c. and some other part of the service of the lesser 
Holy-day be annexed to that of the greater. 
Synodals, II Synodals.] These were the publication or recital of the 
what they provincial constitutions in the parish-churches. For after 
were. the conclusion of every provincial Synod, the canons there- 

of were to be read in the churches, and the tenor of them 
to be declared and made known to the people ; and some of 
them to be annually repeated on certain Sundays in the 
yearS7. 
pie, why ^Pie.] The word Pie some suppose derives its name from 

so called. Uinx^, which the Greeks sometimes use for Table or Index ; 
though others think these Tables or Indexes were called the 
Pie, fropi the parti-coloured letters whereof they consisted; 
the initial, and some other remarkable letters and words be- 
ing done iu red, and the rest all in black. And upon this ac- 
count, when they translate it into Latin, they call it Pica. 
From whence it is supposed, that when Printing came in use, 
Pica Let- those letters which were of a moderate size (i. e. about the 
ter?, from ]3igQe5g of those in these Comments and Tables) were call- 
ed Pica letters^'. 



whence so 
called. 



37 See Dr. Nichols in Lis notes on the word Synodals in the Preface 
concerning the Sf rvice pf the Church. 38 See ditto. 



for Morning and Evening Prayer, 1 4? 

'^nanifold changings of the servke, was the cause, that to Sect. X. 
turn the book only was so hard and intricate a matter, ' 

that many times there was more business to find out zohat 
should be read, than to read it when it was found out. 

These inconveniencies therefore considered^ here is set 
forth such an order, whereby the same shall be redressed. 
And for a readiness in this matter, here is drawn out a Cul- 
eyidar for that purpose, which is plain and easy to be un- 
derstood ; wherein {so much as may be) the reading of 
holy Scripture is set forth, that all things should be done 
in order, without breaking one piece from another. For 
this cause be cut off Jinthems, Responds, Invitatories, and 
such like things, as did break the continual course of the 
reading of the Scripture. 

Yet, because there is no remedy iui that of necessity, 
there must be some rules ; therefore certain rules are here 
set forth, which as they are few in number, so they are 
plain and easy to be understood. So that here you have an 
order for Prayer, and for the reading of the holy Scripture, 
much agreeable to the mind and purpose of the old fathers, 
and a great deal more profitable and cotnmodious than 
that which of late was used. It is more profitable^ be- 
cause here are left out many things, whereof some are 
untrue, some uncertain, some vain and superstitious ; 
and nothing is ordered to be read, but the very pure word 
of God, the holy Scriptures, or that which is agreeable to 
the same ^ and that, in such a language and order, as is 
most easy and plai?i for the understanding both of the 
readers and heaiers: it is also more commodious, both for 
the shortness thereof, and for the plainntss of the order, 
and for that the rules be few and easy, 

§. 10. The Scripture being the word of God, and so a The pos- 
declaration of his will; the reading of it or making it ♦".'^.o^^^^ 
known to the people is an act of authority, and there- 
fore the minister that reads the Lessons is to stand. 
And because it is an office directed to the congregation, 
by all the former Common Prayer Books, it was ordered, 
that {to the end the people may the better hear) in such places 
where they do sing, there shall the Lessons be sung in a plain 
tune, after the manner of distinct reading : and likewise 
the Epistle and the Gospel, But that rubric is now left 
out, and the minister is only directed to read distinctly 
with an audible voice and to turn himself so as he may best |ieadin«'- 
be heard of all such as are present : which shows, that in Pews to 
time of prayer the minister used to look another way ; '^aye two 
^ custom still observed in some parish-chuj^-ches, where ^'^^^^' 



148 Of the Order 

Chap. III. the reading-pews have two desks ; one for the Bible, 

■ looking towards the body of the church to the people; 

another for the Prayer Book, looking towards the East 
or upper end of the chancel ; in conformity to the prac? 
tice of the primitive church, which, as I have already^"^ 
observed, paid a more than ordinary reverence in their ~ 
worship towards the East. 
The mm- §.11. Before every Lesson the minister is directed to 
Le*sons^^ give notice to the people- what chapter he reads, bj say- 
&c. ' ing. Here beginneth s^ich a chapter^ or verse of such a 
phaptery of such a book: that 50 the people, if they have 
their Bibles with them, may, by looking over them, be 
the more attentive. The care of the primitive church 
in this case was very remarkable. Before the Lesson 
began, the Deacon first stood up, calling out aloud, 
Lei us listen^ my brethren ; and then he that read invited 
his audience to attention, by introducing the Lesson 
with these words ; Thus saith the Lord'^^, After every 
Lesson the minister with us is also directed to give no- 
tice that il is finished, by saying, Here endelh the first or 
second Lesson ; which is the form now prescribed in- 
stead of the old one. Here endelh such a chapter of mch a 
book, which were the words enjoined by all our former 
Liturgies. 
The DOS- §• ^^- ^^ ^°^ ^^^ people, there is no posture prcscrib- 
tnre of the pd for them ; but in former times they always stood, to 
people. show their reverence. It is recorded of the Jews in the 
book of Nehemiah"^, that v^en Ezra opened the book of 
the law, in the sight of the people, all the people stood up. 
And in the first ages of Christianity those only were 
permitted to sit, who by reason of old age, or some oth- 
er infirmity, were not able to stand throughout the whole 
time of divine serviced. And it is very observable, 
that another ceremony used by the Christians of those 
times, before the reading of the Lessons, was the wash- 
ing their /ianc/5^^ a ceremony said to be still used by the 
Turks, before they touch their Alcoran, who also write 
thereupon, Let no unclean person touch this^'^ : which 
should excite us at least to prepare ourselves in SAich a 
manner, as may fit us to hear the word of God, and to 
express such outward reverence, as may testify a due 
Regard to its Author, 

39 Page 90. 43 Chrys. Hotn. s:i in Joan. 

40 Chrysost. in Act.9.Hom,19. torn. ii. p. 776. lin. 3,4. 

41 Chap. viii. 6. 44 Mr. Gregory's Pref. to his 

42 August. Serm. 300. in Ap- Notes and Observations upon 
pend, ad lorn, v. col. d04, B. Scripture, page 3. 



for Morning and Evening Pruijer, 1 49 

^ , Sect. XT. 
Sect. aI. Of the Hymns in General. 



1 HE use of Hvmns amons: Chiistians is undoubtedly t,, ,. 
as old as the tnne^ oi the Apostles''^ : and we learn both quity of 
fVom the ousnvation of St. Augustin'^s, and fjoin the H3miis. 
canons of the church^^, that Hj/mns and Psahns were 
intermingled with the Lessons, tfiat so by variety the 
people might be secured against weariness and distrac- 
tion. 

^, 2. But besides antiquity, reason calls for this in- '^''^ '■^^" 
lerposition of Hymns, in respect to (he great benefit we ,\e"^ of' 
may receive from the word of God : for if we daily bless tht^m after 
him for our ordinary meat and drink, how much more the Les- 
are we bound to glorify him for the food of our souls ? ^*^"^- 

§. 3. That we may not therefore want forms of praise when first 
proper for the occasion, the Church hath provided us added. 
with two after each Lesson, both in the morning and 
evening service ; leaving it to the discretion of him that 
ministereth, to use those which he thinks most con- 
venient and suitable ; though in the first Common Pray- 
er Book of King Edward VI. there was only one pro- 
vided for a Lesson ; the hundredth, the ninety-eighth, 
and the sixty-sevenlh Psalms, not being added till 1552. 
The Te Deum and the Benedicite indeed were both in 
the first book ; but not for choice, but to be used one 
at one time of the 3^ear, and the other at another, as the 
next section will show. 

Sect. Xn. Of the Hymns after the first Lessons. 

Having heard the holy precept and useful examples. Hymns af- 
the comfortable promises and just threatnings contained i^^'^J^*'^^^'"^^ 
in the first Lesson, we immediately break out into 
praising God for illuminating our minds, for quickening 
our affections, for reviving our hopes, for awakening 
our sloth, and for confirming our resolutions. 

I, For our supply and assistance in which reasonable '^^e Te 
duty, the Church has provided us two ancient Hymns ; jjene^jf"^ 
the one called Te Deum^ from the first words of it in La- why &o 
tin, (Te Deum Laudamus^ We praise thee O God ;) the called 
other Benedicite^ for the same reason, the beginning of 
it in Latin being Benedicite omnia opera Domini Domino ; 

45 Matt. xxvi. 30. Col. ?. 16. 47 Concil. Labd. Can. ir.CcR- 
James v. 13. cil. torn. i. col. 1500. B. 

46 Serm. ire.tom.T.col. 839.D. 



icite 



150 Of the Order 

Chap. in. oj.^ all ye works of the Lord, bless ye the Lord, The 
former of these is now most frequently used, and the lat- 
ter only upon some particular occasions. 

V^'nl'te §• ^- ^^^^ ^'^^ (^^ '^ '^ generally believed) was com- 
Te Deum. posed by St. Ambrose for the baptism of St. Augustin"' : 
since which time it has ever been held in the greatest 
esteem, and daily repeated in the church : so that it is 
now of above thirteen hundred years standing.* The 
Hymn itself is rational and majt^stic, and in all particu- 
lars worthy of the spouse of Christ ; being above all 
the composures of men uninspired, fittest for the tongu&s 
of men and angels. 
Of the Be- ji. The other was an ancient Hymn in the Jewish 
SonTofthl Church, and adopted into the public devotions of the 
three Cbil- Christians from the aiost early times. St. Cyprian 
drep. its quotes it as part of the holy Scriptures^^: in which 
antiquity, opinion he is seconded by Ruffinus, who very severely 
inveighs against St. Jeromfor doubting of its divine au- 
ihoritj^; and informs us, that it was used in the church 

48. St. Greg. lib. 3. Dial. cap. him, gives an account of this.— - 

4. mentions Dacins Bishop of Mi- See also St. Bennet Reg. cap. 11. 

Ian, A. D. 56r. who. io the first 49 De Orat. Dom. p. 142. 
book of the Chronicles writ by 

*The Benedictine Editors of the works of St. Ambrose speak of 
this story ai a mere fable, and say that it was admitted to be so by 
all the learned of their age : they have accordingly not inserted the 
Te Deum, among the Hyftins of St. Ambrose. Their opinion is ex- 
pressed in very stronsr terms. " De cantico Eucharistico, Te Deum 
jaiidamii!:, pig^eret hie anxie dicere ; nemo quippe est hac nostra CBtate 
non plane rudis^ qui fahulam esie inficiatur^ quod eumdim hymnum 
post baptizatutn ab Amhrosio magnum Augustinum ab utroque alter- 
nis vicibus decantatum olim jaclahant.^'' Opera, vol. II. 1218. 

Am, Ed. 

" In two ancient MSB. an old collection of Hymns and an old 
psalter, Abp. Usher found Te Deum ascribed to St. Nicetius, Bishop of 
Triers, who, as Stillingfleet, Cave and the learned iu general think, 
composed this Hymn for the use of the Galilean church. He flour- 
ished about A. D. 5:i5^ nearly 100 years after the death of Ambrose. 
From this period the hymn is often mentioned, and the use of it is 
repeatedly pi escribed. But before this time, it is confidently affirm- 
ed not to be iioticed by any writer of credit ; which affords at least 
presumptive evidence, that it was not extant in the time of Ambrose. 
Whoever was the author of Te Deum, its excellence is surpassed by 
sio human composition. Indeed the composition alone is human, the ma- 
terials are of divine original. Ever since its introduction ii^to the offi- 
ces of the Church, which took place in the 6th century, it has deser- 
Ted5y been held in the highest estimation. And the venerable com- 
pilers of our Liturgy have with great propriety retained thie hymn in 
the daily morning service. It has been asked why the doxology Gloria 
Patrijis not appointed to be said after this hymn ? We reply that the 
hymn itself is an ampliSed doxology.'*'— <S/iep/ien£. 



for Morning and Evening Prayer. 1 5 1 

long before his time, who himself lived A. D.390'^ And Sect. Xll. 
when afterwards it was left out by some that performed ' 

divine service, the fourth council of Toledo, in the year 
633, commanded it to be used, and excommunicated the 
Priests that omitted it^^. Our church indeed does not 
receive it for canonical Scripture, because it is not to 
be found in the Hebrew, nor was allowed in the Jewish 
canon ; but it is notwithstanding an exact paraphrase of 
the hundred and forty-eighth Psalm, and so like it in 
words and sense that whoever despiseth this, reproach- 
eth that part of the canonical writings. 

§. 2. As to the subject of it, it is an elegant summons J^^ ^^^' 
to all God's works to praise him ; intimating that they •'^^ 
all set out his ^lory, and invite us, who have the benefit 
of them, to join with these three children (to whom so 
great and wonderful a deliverance was given) in jyraising 
and magnifying the Lord forever. 

§. 3. So that when we would glorify God for his when pro- 
works, which is one main end of the Lord's day ; or per to be 
when the Lessons treats of the creation, or sets before ^^^^' 
us the wonderful works of God in any of his creatures, 
or the use he makes of them either ordinary or mirac- 
ulous for the good of the church ; this hymn may very 
seasonably be used. Though in the first Common 
Prayer Book of King Edward VI. Te Deum was ap- 
pointed daily throughout the year ; except in Lent, all the 
which time in the place of the Te Deum, Benedicite was to bs 
used. So that, as 1 have already observed, they were 
not originally inserted for choice ; but to be used at 
different parts of the year. But when the second book 
came out with double Hyrans for the other Lessons; 
these also were left indifferent at the discretion of the 
minister, and the words, Or this Canticle, inserted be- 
fore the Hymn we are now speaking of. 

IIL After the first Lesson at Evening Prayer, two Of tfce 
other Hymns are appointed both af them taken out of ^^a^mfi 
canonical Scripture: the first is the Song of the bless- Son?°orthe 
ed Virgin, Magnificat, from its first word in Latin. It bles-edVir-' 
is the first Hymn recorded in the New- Testament, and, gin Mary, 
from its ancient use among the primitive Christians, 
has been continued in the offices of the reformed** 
churches abroad, as well as in ours.* 

50 Ruffin. 1. 2. adv. Hieron. 52 See Dnrell's View of the 

51 Can. 14. Concil. torn. t. Reformed Churches, page 38. 
coL irio. C. D. 

♦For the Magnificat, the compilers of the American Liturgy hare 
substituted the first four veraes of the 92 d psalm. This was p robabl/ 



152 Of the Order 

Chap. III. Pqj. as the holj Virgin, when she reHected upon the 
" — promises of the Old -Testament, now about to be ful- 
filled in the mysterious conception and happy birth 
of which God had designed her to be the instrument, 
expressed her joy in this form; so we, when we hear 
in the Lessons like examples of his mercy, and are toid 
of those prophecies and promises which were then 
fulfilled, may not improperly rejoice with her in the 
same words, as having a proportionable share of inter- 
est in the same blessing. 
Of the ^y* But when the first Lesson treats of some great 
ninety- and temporal deliverence granted to the peculiar peo- 
eighth pig Qf God, we have the ninety-eighth psalm for varie- 
ty ; which, though made on occasion of some of David's 
victories, may yet be very properly applied to our- 
selves, who, being God's adopted children, are a spirit- 
ual Israel, and therefore have all imaginable reason to 
bless God for the same, and to call upon the whole cre- 
ation to join wiih us in thanksgiving. This was one of 
those which, I have already observed, was first added 
to King Edward's second Common Prayer. 

Sect. XI II. Of the Hymns after the second Lessons, 

tT„^„,„/. Having expressed our thankfulness to God in one 
Hymns ai- ». ttt r iti i* 

ter these- ofthe above-mcntioned Hymns for the light and in- 

Gond Les- struction we have received from the first Lesson ; wc 
^^"^* are fitly disposed to hear the clearer revelations exhib- 

ited to us in the second. 
Of the Be- ^' ^^ ^^ ^^^ second Lesson in the Morning, it is always 
nedictus, taken out either ofthe Gospels or the Acts ; which eon- 
ot Son^ of tain an historical account ofthe great work of our redemp- 
Zachanus. ^^^^ . ^^^ therefore as the angel, that first published the 
glad tidings of salvation, was joined by a muhitude 
ofthe heavenly host, who all brake forth in praises to 
God ; so when the same tidings are rehearsed by the 
Priest, both he and the people immediately join their 
mutual gratulations, praising God, and saying, Blessed 
be the Lord God of Israel, for he has visited and redeem^- 
ed his people ; and has raised up a mighty salvation for us 

done to remove as far as possible the objections made by Dissenters 
to the English service, one of which was that the Hyran of the Vir- 
gin is unsuitable to the purposes of public worship. The same rea- 
son probably occasioned the nisertion of the 103d psalm instead ofthe 
JVunc Dimiitis^ or song of Simeon, after the second lesaoo in. the 
Eveninjr service. — Am. Ed. 



for Morning and Evening Prayer, 1 53 

*n the house of his servant David, <i-c. being the Hymn S^^*- ^^^^- 
that was composed by good old Zacharias, at the cir- 
cumcision of his son, St. John the Baptist*^ containing 
a thanksgiving to God for the incarnation of our Saviour, 
and for those unspeakable mercies, which (though they 
were not then fully completed) were quickly afterwards 
the subject of the whole Church's praises. offhfe 

II. For variety the hundredth Psalm was also ap- hundredth 
pointed by King Edward's second book, in which all pgalm. 
lands and nations are invited and called upon to serve 

the Lord with gladness, and come before his presence with d 
song, for his exceeding grace, mercy, and truth, which 
are so eminently set forth in the Gospels. 

III. After the second Lesson at Evening, which is al- 9^*^^t->. 
ways out of the Epistles, the Song of Simeon, called ^^JIJ^. 
Kixfic Dimittis, is most commonly used. The author 

of it is supposed to have been he whom the Jews call 
Simeon the Just, son to the famous Rabbi HilleP^ a. 
man of eminent integrity, and one who opposed the 
then common opinion of the Messiah's temporal king- 
dom. The occasion of his composing it, was his meet- 
ing Christ in the Temple v/hen he came to be presented 
there, wherein God fulfilled his promise to him, that he 
should not die till he had seen the Lord's Christ ^^ 

And though we cannot see our Saviour with our bodi- 
ly eyes, as he did, yet he is by the writhigs of the Apos- 
tles daily presented to the eyes of our faith : and there- 
fore if we were much concerned for heaven, and as 
loose from the love of the world as old Simeon was, and 
we ought to be ; we might, upon the view of Christ in 
his holy word, be daily ready to sing this Hymn, which 
is taken into the services of all Christian churches in the 
world, Greek, Roman, and Reformed, and was formerly 
very frequently sung by Saints and Martyrs a little be- 
fore their deaths. 

IV. Instead of it sometimes the sixty-seventh Psalm is Of the six- 
used, (being one of those that was introduced in King pgai^!*^ 
Edward's second Liturgy,) which being a prayer of 

David for the coming of the Gospel, is a proper form 
wherein to express our desires for the farther propaga- 
tion of it. 

N. B. It ought to be noted, that both the sixty-seventh 
and hundreth Psalms, being inserted in the Common 

53 Luke i, 57. Harmony on the place. 

54 Vid. Scultet. Exercitat. Ev- 55 Luke ii. 26. 
ang.l. 1. c. 61. and Lightfoot's 

T 



154 Of the Order 

Chap. III. Ppajer Books in the ordinarj'' version, ought so to be 
' used, and not to be sung in Sternhold and Hopkins, or 

any other metre, as is now the custom in too many 
churches, to the jostling out of the Psalms themselves, 
expressly contrary to the design of the rubric : which, 
if not prevented, may in time make way for farther in- 
novations and gross irregularities. 

Sect. XIV. Of the Apostles' Creed, 

TheCreed. 1 HOUGH the Scriptures be a perfect revelation of 
all divine truths necessary to salvation ; yet the funda- 
mental articles of our faith are so dispersed there, that 
it was thought necessary to collect out of those sacred 
writings one plain and short summary of fundamental 
doctrines, which might easily be understood and re- 
membered by all Christians. 

§. 2. This summary, from the first word in Latin 

Why so CrecZo, is commonly called the Creed; though in I^atin 

Whv^call- ^^ ^^ called Symbolum, for which several reasons are 

ed Symbo- given : as, first, that it is an allusion to the custom of 

lum. several persons meeting together to eat of one common 

supper, whither every one brings something for his 

share to make up that common meal, which from hence 

was called Symbolum, from the Greek word trviJcQcixxetv^ 

which signifies to throw or cast together : even so, say 

somc^®, the Apostles met together, and each one put or 

threw in his article to compose this Symbol. 

Another signification of the word is fetched from mili- 
tary affairs, where it is used to denote those marks, 
signs, or watch-words, &c. whereby the soldiers of an 
army distinguished and knew each other ; in like man- 
ner, as some think^^, by this Creed the true soldiers of 
Jesus Christ were distinguised from all others, and dis- 
cerned from those who were only false and hypocriti- 
cal pretenders. 

But the most natural signification of the word seems 
to be derived from the Pagan Symbols, which were 
secret marks, words, or tokens communicated at the 
time of initiation, or a little before, unto those who 
were consecrated or entered into their reserved or 
hidden rites, and to none else; by the declaration, 

56 Ruffin. Expos, in Symb. A- 57 Ruffin. ut supra.Maxim.Tau- 

post ad calcem Cyprian. Oper. p. rinens Homil. in Symbol, ap. Bib- 

17. Cassian. de Incarn. Dom. 1. 6. lioth. Vet. Patr. Colon. Agrippin. 

c. 3. pag. 1046. Atrebat. 1628. 1618. tom. v. pag. 39. 



for Morning and Evening Prayer, 155 

manifestation, or pronunciation whereof, those moie Sect. XIV. 
devout idolaters knew each other, and were with all 
freedom and liberty of access admitted to their more in- 
timate mysteries, i, e, to the secret worship and rites of 
that god, whose symbols they had received ; from 
w^hence the multitude in general were kept out and ex- 
cluded ; which said sjanbols those who had received 
them, were obliged carefully to conceal, and not, on 
any account whatsoever, to divulge or reveal^'. And for 
the same reasons the Apostles' Creed is thought by 
some to have been termed a Symbol, because it was 
studiously concealed from the Pagan world, and not 
revealed to the Catechumens themselves, till just before 
their Baptism or initiation in the Christian mysteries : 
when it was delivered to them as that secret note, mark, 
or token, by w*hich the faithful in all parts of the world 
might without any danger, make themselves known to 
one another 5^. 

§. 3. That the whole Creed, as we now use it, w'as '^^.^ ^^J'r. 
drawn up by the Apostles themselves, can hardly be ^ 
proved : but that the greatest part of it was derived 
from the very days of the Apostles, is evident from the 
testimonies of the most ancient writers^®: particularly 
of St. Ignatius, in whose Epistles most of its articles are 
to be found : though there are some reasons to believe, 
that some few of them, viz that of the descent into hell^ 
the communion of saints, and the life everlasting, were not 
added till some time after, in opposition to some gross 
errors and heresies that sprang up in the church. But 
the whole form, as it now stands in our Liturgy, is to be 
found in the works of St. Ambrose and Ruffinus^^. 

§. 4. It is true indeed the primitive Christians, by ^cit^d^"^^* 
reason they always concealed this and their other mys- publicly, 
teries, did not in their assemblies publicly recite the 
Creed, except at times of Baptism; which, unless in 
cases of necessity, were only at Easter and Whitsuntide. 
From whence it came to pass, that the constant re- 
peating of the Creed in the Church was not introduced 
till five hundred years after Christ; about which time 
Petrus GnapheruSjBishop of Antioch,prescribed the con- 

58 See iBstances of these Sjm- 60 Vid. Irenaeum,contr.Haeres. 
bols in the Lord Chief Justice 1. 1. c. 2. p. 44. Tertull. de Virg, 
King's Critical History ^of the veland. c. 1. p. 175. A. De Prae- 
Creed, chap. 1. p. U, &c. script. Haereticor. c. 13. p.206.D. 

59 See this proved by the same 61 In their Exposition* upon it. 
author, p. 20, &c. 



156 Of the Order 

Chap. III. stant recital of the Creed, a't the public administration- 

' of divine service'^'^. 
The place §. 5. The place of it in our Liturgy may be consid- 
of the QVQd with respect both to what goes before, and what 
the^Litur- comes after it. That which goes before it, are the Les- 
gj?. ' ' sons taken out of the word of God : (or faith comes by 
fiearing^^] and therefore when we have heard God's 
word, it is lit we should profess our belief of it, thereby 
setting our seals (as it were) to the truth of God^\ especial- 
ly to such articles as the chapters now read to us have 
confirmed. What follows the Greed are the Prayers 
which are grounded upon it: for we cannot call upon 
hirtiy in whom ice have not believed^^. And therefore since 
we are to pray to God the Father, in the name of the 
Son, by the assistance of the Holy Ghost, for remission 
of sins, and a joyful resurrection ; we first declare that 
we believe in God the Father, Son, and Holy Ghost, and 
that there is remission here, and a resurrection to life 
hereafter, for all true members of the Catholic Church \ 
and then we maybe said to pray in faith.'*' 

62 Theodor. Lector. Ilistor.Ec- 64 John iii. 33. 
cles. p, 663. C. 6j' Rou:, s. 14» 

63 Rom. X. 17. 

f The word Catholic applied tp the Chiirch, means universal, ex- 
tending to all mankind. The Jewish church was not universal, but 
pjrtinuiar, for it consisted of but one nation ; the Christian, confcists 
*' of every kindred, tongue and people." Rev. v. 9. The Jewish 
Church h^d sacrifices only in one temple ; the Christian, '' offers nntq 
the naine of God in every place from the rising; of the sun unto the 
g:oing down of the same, incense and a pure offering-,^' Mai. j. 11. The 
Jewish Church had a law, all the precepts of which could not be ob- 
served in any country but Judea ; the Christian, a faith productive 
■ of good works, Catholic or Universal, originally delivered by the Apos- 

tles and receive^ by all who professed and called themselves Christians. 
*' Every Church or Society of Christians,'' says Abp. Seeker, " that 
preserves this Catholic or Universal faith, accompanied with true 
(pharity, is a part of the Catholic or Universal Church: and because 
the parts are of the same nature with the whole, it hath been usual 
to call every church singly, which is so qualified, a Catholic church. 
And in this sense, churches that differ widely in several notions and 
customs, may, notwithstanding, each of them, be truly Catholiq 
Churches. But the church of Rome, which Is one of the most corrupted 
parts ofthe Catholic church, both in faith and love, hath presumed 
to call itself the whole Catholic church, the Universal church ; which it 
no more is, than one diseased limb, though perhaps the larger for be- 
ing diseased, is the whole body of a ipan. And by attempting to ex- 
clude us, they take the direct way to exclude theinselvf s, unless God 
impute their uncharitable way of thinkingand acting, as we hope he 
Avill to excusable ignorance and mistake. The Church of England pre- 
tends not indeed absurdly to be the whole Catholic chui-ch, but is un 
doubtediy a sound and excellent member of it. So that we have 
inuch better ground to call ourselves Catholics than they; were ?uch 
pames worth disputing about, which they are not ; only one would 



for Morning and Evening Prayer* IbT 

§. 6. Both Minister and People are appointed tore- Sect. X[V. 
peat this Creed ; because it is the profession of every """' 
person present, and ought for that reason to be made ° jj/^' 
by everyone in his own person ; the more expressly to x\,e whole 
declare their belief of it to each other, and cor.sequently congrega- 
to the whole Christian world, with whom they maintain ^'^"• 
communion. 

§. 7, it is to be repeated standing, to signify our res- Standiog. 
olution to stand up stoutly in the defence of it. And in 
Poland and Lithuania the nobles used formerly to draw 
their swords, in token that, if need were, they would 
defend and seal the truth of it with their blood'^^. 

§. 8. When we repeat it, it is customary to turn to- J^'^h their 
wards the East, that so whilst we are making profession wards ihe 
of our faith in the blessed Trinity, we mny look towards East, 
that quarter of the heavens, where God is supposed to 
have his peculiar residence of glory^^. 

§. 9. When w^e come to the second article in this Reverence 
Creed, in which the name of Jesus is mentioned, the ^^ ^^^ * 
whole congregation makes obeisance, which the Church name of 
(in regard to that passage of St. Paul, That at the name J-esu«. 
o/* Jesus every knee should b'jw^^) expressly enjoins in her 
eighteenth canon : ordering, that zchen in time of divine 
service the Lord Jesus shall he mentioned, due and lowly 
reverence shall be done by all persons present, as it has bten 
accustomed ; testifying by these outzvard ceremonies and 
gestures their inward humility, Christian resolution, and due 
acknowledgment, that the Lord Jesus Christ, the true eier- 
nal Son of God, is the only Saviour of the world, in whom 
alone all the mercies, graces, and promises of God to man- 
kind for this life, and the life to come^ are fully and wholly 
comprised,* 

66 See DurelPe View, &c. Sec. 67 See Mr. Gregory, as quoted 

1. i. 24. page 37. in note 61, in page 89. 

68 Phil. ii. 10. 

not flatter and harden them, by giving them a title, which they both 
claim unjustly, and turn into an argument against us.'' — Secker'^s 
lectures, lect. 14. What is here said of the Church of England may 
be said with equal propriety of the Episcopal Church in Scotland, and 
the Protestant Episcopal Church in America, which agree with the 
Church of England in all the essentials of Faith and practice. 

Am. Ed. 

* The practice of bowing" at the name of Jesus is not enjoined in 
the American Episcopal Church, but it deserves to be considered 
whether it ought to be dispensed with at a time when such efforts are 
made by the adversaries of our faitli to degrade the character of oui- 
blessed Saviour. Am. Ed. 



158 Of the Order 

Clsap. III. Sect. XV. Of St. Athanasius's Creed* 

Jf sIaZ- Whether this Creed was composed by Athana- 
nasiu?. sius or not, is matter of dispute : in the rubric before it, 
as enlarged at the review, it is only said to be commonly 
called the Creed of St, Allianasius : but we are certain 
that it has been received as a treasure of inestimable 
price both by the Greek and Latin churches for almost 
a thousand years. 
,The Peru- §. 2. As to the matter of it, it condemns all ancient 
pie which and modern heresies, and is the sum of all orthodox di- 
agTiuTtlt^ vinity. And therefore if any scruple at the denying 
Salvation to such as do not believe these articles; let 
them remember, that such as hold any of those funda- 
mental heresies are condemned in Scripture^^ : from 
whence it was a primitive custom, after a confession of 
the orthodox faith, to pass an anathema against all that 
denied it. But however, for the ease and satisfaction of 
some people who have a notion that this Creed requires 
every person to assent to, or believe, every verse in it on 
pain of damnation ; and who therefore (because there 
are several things in it which they cannot comprehend) 
scruple to repeat it for fear they should anathematize 
or condemn themselves ; 1 desire to offer what follows 
to their consideration, viz. That howsoever plain and 
agreeable to reason every verse in this Creed may be ; 
yet we are not required, by the words of the Creed, to 
believe the whole on pain of damnation. For all that 
is required of us as necessary to salvation, is, that before 
<ill things we hold the Catholic Faith : and the Catholic Faith 
is by the third and fourth verses explained to be this, 
that we worship one God in Trinity, and Trinity in Unity : 
neither confounding the persons or dividing the substance. 
This therefore is declared necessary to be belived : but 
all that follows from hence to the twenty-sixth verse, is 
i only brought as a proof and illustration of it ; and 

therefore requires our assent no more than a sermon 

C9 1 John ii. 22, 23- v. 10. 2 Peter, ii. 1. 

* The creed commonly called Athana»ian is of Latin origin as the 
Benedictme Editors of the works of St. Athanasius have very satisfac- 
torily shown. Many of the soundest and best divines of the Church of 
England, have lamented that this creed is enjoined as a part of the 
public Liturgy of their church; and the American Episcopal Church 
has, it is thought by many acted ji>diciou?ly in omitting it. At all 
events, the defence of the English practice contained io this section 
js not peculiarly interesting to us. Am. Ed. 



for Morning and Evening Prayer, 159 

does, which is made to prove or illustrate a text. The Sect. XVL 

text, we know, is the word of God, and therefore neces- 

sary to be believed : but no person is, for that reason, 
bound to believe every particular of the sermon de- 
duced from it, upon pain of damnation, though every 
tittle of it may be true. The same I take it to be in this 
Creed: the beliefof the Ca^/io/zc i^ai7/i before mentioned, 
the Scripture makes necessary to salvation, and there- 
fore we must believe it : but there is no such necessity 
laid upon us to believe the illustration that is there giv- 
en of it, nor does the Creed itself require it : for it goes 
on in the twenty-sixth and twenty-seventh verses in these 
words, So that in all things as is aforesaid, the Unity in 
Trinity and the Trinity in Unity is to be worshipped : he 
iherejore that will be saved mvst thus think of the Trinity, 
Where it plainly passes off from that illustration, and 
returns back to the fourth and fifth verses, requiring 
only our belief of the Catholic Faith, as there expressed, 
as necessary to salvation, viz, that One God or Unity in 
Trinity^or Trinity in Unity is to be worshipped. All the 
rest of the Creed, from the twenty-seventh verse to the 
end, relates to our Saviour's Incarnation ; which indeed 
is another essential part of our faith, and as necessary 
to be believed as the former : but that being expressed 
in such plain terms as none, I suppose, scruple, i need 
not enlarge any farther. 

§. 3. The reasons why this Creed is appointed to be Why said 
said upon those days specified in the rubric, are, be- o" ^'lo^e 
cause some of them are more proper for this Confession Jj^ng™],"' 
of Faith, which, being of all others the most express con- the rubric, 
cernmg the Trinity, is for that reason appointed on 
Christmas-day, Epiphany , Easter-day^ Ascension-day ^ Whit- 
Sunday, and Trinity-Sunday,' which were all the days that 
were appointed for it by the first book of King Edward : 
but in his second book it was also enjoined on Saint 
Matthias, and some other Saints-days, that so it might be 
repeated once in every month. 

Sect. XVf. Of the Ver sides before the Lord''s Prayer, 

JL HE congregation having now their consciences ab- The good 
solved from sin, their affections warmed with thanks- <^'"^«='' and 
giving, their understandings enlightened by the word, ^^^ ^^^^ 
and their faith strengthened by a public profession ; vice. 
enter solemnly in the next place upon the remahiing 
part of divine worship, viz. Supplication and Prayer, 



160 Of the Order 

Chap. III. that is, to ask tJiose th'uigs lohichare requisite and necessary k 

*" Zr~"' «^ well for the body as the soul. 

Lord be §' ^* ^^^ because they are notable to do this without 

with jou. God's help; therefore the minister first blesses them 
with The Lord be with you ; which, it must be observed 
too, is a very proper salutation in this place^ viz. after 
a public and solemn profession of their faith. For St. 
John forbids us to say to any heretic, God Speed^o ; and 
the primitive Christians were never allowed to salute 
any that were excommunicated^^ But when the min- 
ister hath heard the whole congregation rehearse the 
Greedy and seen, by their standing up at it, a testimony 
of their assent to it; he can now salute them as breth- 
ren and members of the church. But because he is 
their representative and mouth to God, they return his 

Ans. And salutation, immediately replying, Jlnd with thy spirit ; 

7l\di^'^ both which sentences are taken out of holy Scripture^% 
and together with that salutation. Peace be with you^ 
(which was generally used by the Bishop, instead of 
The Lord be with you"^^,) have been of very early Uie ift 
the Church^\ especially in the Eastern part of it, to 
which, as an ancient council says^^, they were deliver- 
ed down by the Apostles themselves : and it is observa- 
ble that they alwaj^s denoted (as here) a transition from 
one part of the divine service to another. 

Pr. Let us §. 3, fp, ^j^g heathen sacrifices there was always one 

P"^^^* to cry. Hoc agite, or to bid them mind what they were 
about. And in all the old Christian Liturgies the dea- 
con was wont to call often upon the people, Urevui huB-a- 
fcev, Let us pray earnestly ; and then again, Unvi^epov, mor^ 
earnestly. And the same vehemence and earnest de- 
votion does our Church call for in these words, Let us 
pray ; warning us thereby to lay aside all wandering 
thoughts, and to attend to the great work we are about : 
for though the minister only speaks most of the words, 
yet our affections must go along with every petition and* 
sign them all at last with an hearty Amen. 

Pf. Lord §. 4. But being unclean like the lepers recorded by 

c7«p?nus ^^' Luke^^ before we come to address ourselves to God, 

Z? o '^'^I"'! ^^ ^V .t . ^^ ^^'y'- '" ^°^"^5- ^ Horn. 3. 

71 Capital. Carol. Mag, 1. 5. c. torn. 4. p. 107. lin. 3, Sec. Isid.Pe- 

^^2- Ins. ]. 1. Ep. 122. p. 44. A. 

72 Ruth u. 4. Thessa!. iii. \6^ -75 Concil. Bracar. 2. cap. 3. 
2 Tun. IV. 22. Gal. vi. 18. torn. v. col. 740. B. 

73 Durand. Rational. lib. 4. c. 76 Luke xvii. 12. IS 
14. 5 7. fol. 111. * 



f 



for Morning and Evening Prayer. 161 



we begin to cry, Lord have mercy on us ; lest, if we Sect. XVf. 

should unworthily call him Our Father, he upbraid us 

as he did the Jews, If I be a father, where is mine honour'''' ? 

And it is to be observed, that the Church hath such an 

awful reverence for the Lord's Prayer, that she seldom 

suffers it to be used without some preceding preparation. 

In the beginning of the Morning and Evening Service^ 

we are prepared by the Confession of our Sins, and the 

Absolution of the Priest; and very commonly in other 

places by this short Litany : whereby we are taught 

first to bewail our un worthiness, and pray for mercy ; 

and then with an humble boldness to look up to heaven, 

and caJl God Our Father, and beg farther blessings of 

him* 

As to the original of this form, it is taken out of the 
Psalras^^, where it is sometimes repeated twice together ; 
to which the Christian Church hath added a third, viz. 
Christ have mercy upon us, that so it might be a short 
Litany or Supplication to every person in the blessed 
Trinity: we have offended each person, and are to 
pray to each, and therefore we beg help from them all. 

It is of great antiquity both in the Eastern and Wes- 
tern churches ; and an old council orders it to be used 
three times a day in the public service^^ And we are 
informed that Constantinople was delivered from an 
earthquake, by the people's going barefoot in process- 
ion, and using this short Litany^''. 

N. B. The Clerk and the People are here to take The Clerk 

notice not to repeat the last of these versicles, viz. Lord ^"<Jpeop'e 
, V . , •» not to ff- 

have mercy upon us, alter the mmister. In the end oi pea^t Lord 
the Litany indeed they ought to do it, because there have mer- 
they are directed to say all the three versicles distinct- '^y '^V^''^ ^" 
ly after him ; each of them being repeated in the Com- ^inUer. 
mon Prayer Book, viz. first in a Roman Letter for the 
priest, and then in an Italic, which denotes the people's 
response. But in the daily Morning and Evening Ser- 
vice, in the office for Solemnization of Matrimony, in 
those for the Visitation of the Sick, for the Burial of the 
Dead, for the Churching of Women, and in the Ccm- 
raination, where these versicles are single, and only the 
second printed in an Italic character, there they are to 
be repeated alteriaately, and not by way of repetition : 

77 Mai. i. 6. 79 Concil. Vasens. 2. Can. 3, 

78 Psalm vi. 2. li. 1. cxxiii. 3. torn. iv. col. 1680. C. 

80 Paul. Diacon. 1. IC. c. 24. 

u 



162 Of (he Order 

Chap. III. so that none but the second versicle, viz. Christ have 

^ mercy upon us, comes to the people's turn, the first and last 

belonging to the minister. 

Sect. XVII. Of the Lord's Prayer. 

TheLord's THE Mhuster, Clerk, and People, being prepared in the 
Prayer, manner that we have described above, are now agam to 
'"^^ H ' say the Lord's Prayer, with a loud voice. For this conse- 
^ crates and makes way for all the rest, and is therefore 

now again repeated. By which repetition we have this 
farther advantage, that if we did not put up any petition 
of it with fervency enough before, we may make amends 
for it now, by asking that with a doubled earnestness. 
Clerks §. 2; By the Clerks in this rubric (which was first in- 

wboinl serted in the second book of King Edward) I suppose 
tended ^^^^^ meant such persons as were appointed at the be- 
by them, ^jj^j^ij^g of ihe Reformation, to attend the Incumbent in 
his performance of the offices ; and such as are still m 
some cathedral and collegiate churches, which have Lay- 
Clerks (as they are called, being not always ordained) 
(o look out the Lessons, name the Anthem, set the 
Psalms, and the like" : of which sort I take our Parish 
Clerks to be, though we have now seldom more thaft 
one to a church. 

Sect. XVIII. Of the Fersicles after the Lord's Prayer. 

Th v^r Before the minister begins to pray alone for the 
sides people, they are to join with him (according to the pri- 
mitive way of praying) in some short Versicles and Ke- 
sponsalstaken chiefly out of the Psalms, and contaming 
the sumof all the following Collects. 

To the first, OLor<?, show thy mercy upon us^-and 
^rant iAs thy sahation^\ answers the Sunday Collect, 
which generally contains petitions for mercy and salva- 
tion. To the second, Lord, save the King,— and mer- 
cifulh hear us when we call upon thee^\ answer the pray- 
ers for the King and Royal Family. To the third, £n- 
due thy Ministers with righteousness, —and make thy chosen 
people joyful '* ; and the fourth, O Lord, save thy people,— 
and bles3 thine inheritance^' ; answers the collects for the 

81 Seethe Clergyman's Vade cording to the Greek translation. 
Mecnro, page 202, 203. 84 Psalm cxxxii. 9. 

82 pJaim Ixxxv. 7. 85 Psalm xxviii. 9. 

83 Psalm xx. verse the last, ac- 



' 



for Morning and Evening Prayer. 163 

Clergy and People. To the fifth, Give peace in our time, Sect. XIX. 
O Lord^ — because there is none other that fghteth for us, 
but only thou, God^% answer the daily collects for 
Peace : and to the last, O God, make clean our hearts with- 
in us, — and take not thy holy Spirit from us^'^, answer the 
daily collects for Grace.* 

6. 2. Affainst two of these vcrsicles it is objected, that ^° °^J^^' 
the Church enjoins us to pray to Cjod to give peace m our gwered. 
time, for this odd reason, viz. because there is none other 
that fghteth for us but only God, But to this we answer, 
that the Church by these words does by no means im- 
ply, that the only reason of our desiring peace, is be- 
cause we have none other to fight for us, save God alone ; 
9s if we could be well enough content to be engaged in 
war, had we any other to fight for us, besides God ; but 
they are a more fuH dex:laration and acknowledgment 
of that forlorn condition we are in, who are not able to 
help ourselves, and who cannot depend upon man for 
help ; which we confess and lay before Almighty God, 
to excite the greater compassion in his divine Majesty. 
And thus the Psalmist cries out to God, Be not far from 
me, for trouble is near ; for there is none to help^^. 

§. 3. The rubric which orders the priest to stand up to why the 
say these versicles,(which was first added inl552,) I ima- minister is 
gine to have been founded upon the practice of the priests to stand 
in the Romish Church. For it is a custom there for the "P a* these 
priest, at all the long prayers to kneel before the altar, ^^"' 
and mutter them over softly by himself; but whenever 
he comes to any versicles where the people are to make 
their responses, he rises up and turns himself to them, 
in order to be heard : which custom the compilers of 
our Liturgy might probably have in their eye, when 
they ordered the minister to stand up in thfs plaice. 

Sect. XIX. Of the Collects and Prayers in general. 

Before we come to speak of each of the following rpi,g ^a j- 
Prayers in particular, it may not b^ amiss to observe erswh^diT 
one thing concerning them in general, viz. the reason ^ided into 
why they are not carried on in one continued discourse, ghort^Co!- 

lects. 

86 1 Chron. xxii.9. 88 Psalm xxii. 11. 

87 Psalm li. 10, 11. 

* The first and last only of these versicles and responsals being re- 
tained in the American Liturgy, the objections to the fifth in the 
finglish, are of course obviated. */ifn> Ed. 



164 OfUie Order 

Chap. Ill |)ut divided into many short Collects,«uch as is tli&t 
' which our Lord hiiiiseif composed. And that mighi bx; 
pne reason why our Church so ordered it, viz, that so 
she might follow the example of our Lord, who -beet 
knew what kind of Prayers were fittest for us to use. 
And indeed we cannot but find, by our own exsperience, 
how difficult it is to keep our mindslong intent upon any 
thing, much more upon so great things as the object and 
subject of our praj^ers ; and that, do what we can, we 
are still liable to wanderings and distractions : so tha^t 
there is a kind of necessity to break off sometimes, that 
pur thoughts, being respited for awhile, may with more 
ease be fixed again, as it is necessary they should, so 
long as we are actually praying to the supreme Being 
of the world. 

But besides, in order to the performing our devotions 
aright to the most high God, it is necessary that our 
souls should be possessed all along with due apprehen: 
sions of his greatness and glory. To which purpose 
our short prayers contribute very much. For every 
one of them beginning with some of the attributes oi* 
perfections of God, and so suggesting to us right appre- 
hensions of him at first; it is easy to preserve them in 
our minds during the space of a short Prayer, which in 
a long one would be too apt to scatter and vanish away. 
But one of the principal reasons why our public de- 
votions are and should be divided into short Collects, i$ 
this : our blessed Saviour, we know, hath often told us, 
that whatsoever we ask the Father in his name, he will give 
it us^^; and so hath directed us in all our Prayers to 
make use o( his name, and to ask nothing but upon the 
account of his Merit and Mediation for us : upon which 
all our hopes and expectations frOm God do wholly de- 
pend. For this reason therefore (as it always was, so 
also now) it cannot but be judged necessary, that the 
Name of Christ be frequently inserted in our prayers, 
that so we may lift up our hearts unto him, and rest oiir 
faith upon him, for the obtaining those good things we 
pray for. And therefore whatsoever it be which we 
ask of God, we presently add, through Jesus Christ our 
Lord, or something to that effect ; and so ask nothing 
but according to our Lord's direction, i, e, in his name. 
And this is the reason that makes our prayers so short ; 
for take away the conclusion of every Collect or Prayer, 
and they may be joined all together, and be made but 
as one continued Prayer. But would not this tend tO 

89 John xiv. 13, and xvi. 24. 



for Morning and Evening Prayer, Ido 

make us forg- 'ful that we are to offer up our Prayers Sect. XX. 
in the name of Christ, by taking away that which re- 
fresheth our memory ? 

§. 2. The reason why these Prayers are so often Why call- 
called Collects, is diiTerently represented.* Some rilu- **d Col- 
alists think, because the word Collect is sometimes used ^'^^^' 
both in the vulgar Latin Bible^°, and by the ancient 
Fathers ^^, to denote the ^rathering together of the peo- 
ple into religious assemblies ; that therefore the Pray- 
ers are called Collects, as being repeated when the peo- 
ple are coilected^^ together. Others think they are so 
named upon account of their comprehensive bievity ; 
the minister collecting into short forms the petitions of 
the people, which had before been divided between him 
and them by versicles and responses^^; and for this 
reason ^^od is desired in some of them to hear the Prayers 
and Svpplicalions of the People. Though I think it is very 
probable that the Collects for the Sundays and Holy-days 
bear that name upon account that a great many of them 
are v«ry evidently collected out of the Epis^tles and 
Gospels. 

S£CT. XX. Of the three Collects at Morning and 
Evening Prayer, 

The next thing to be taken notice of is the rubric The Ru- 
that follovrs the versicles after the Lord's Prayer in the brio after 
Morning Service, viz. '^^^^^^^'-^ 

^ Then shall follow three Collects : the first of the Day, 
which shall be the same that is appointed at the Commuu' 
ion ; the second for Peace ; the third for Grace to live 
well. And the two last Collects shall never alter, but 
daily be said at Morning Prayer throughout all the, year, 
as followeth ; all kneeling. 

There is much the same rubric in the Evening Ser- 
vice ; only whereas the third Collect for the Morning 
is intitled, /or grace to live well ; the title of that for the 
Evening is, /or aid against all perils, 

90 Dies Conectffi,Lev. xxiii.36. 92 A PopuliCollectione,Collec- 
Collectionem, Heb. x. 25. tae appellari cosperunt. Alcuinus. 

91 Collectumcelebrare. Passim 93 Sacerdos omnium pelionis 
apiid Patrea. compendiosa brevitate colligit, 

Walafrid. Strabo. 

*** Collect is a term of great Antiquity, having been mentioned by 
writers of the third century. Whatever was its original acceptation, it 
now signifies any short comprehensive prayer." — Shepherd* 



166 Of the Order 

Chap. in. J. The first of these Collects, viz. that of the day, 
": . which is ordered to be the same that is appointed at the 

lects for^' (Communion, will fall under my particular consideration, 
the day. when I come to treat of the several Sundays and Holy- 
days, which will naturally lead me to take notice pf the 
several Collects that belong to them. 
Of theCol- ^^* '^^^^ second Collect,/or Peace, both for the Morn- 
lect for ing and Evening Service, are word for word, translated 
Peace. out of the Sacramentary of St. Gregory; eachofiheni 
being suited to the office it is assigned to. In that which 
we use in the beginning of the day, when we are going 
to engage ourselves in various affairs, and to converse 
with the world, we pray fo|' outward peace, and desire 
to be preserved from the injuries, affronts, and wicked 
designs of men. But in that for the Evening we ask 
for inward tranquillity, requesting /or that peace which 
the world cannot give, as springing only from the testi- 
mony of a good conscience ; that so each of us may 
with David be enabled to say, / will lay me down in 
peace and take my rest ; having our hearts as easy as 
our heads, and our sleep sweet and quiet, 
OftheCol- III, The third Collects, both at Morning and Even- 
lectP for j-j^g^ ^j.g fpafjied out of the Greek Euchologion, That in 
the Morning Service,/or grace, is very proper to be used 
in the beginning of the day, when we are probably go- 
ing to be exposed to various dangers and temptations. 
Nor is the other,/or aid against all Perils, less seasona- 
And for i^jg g^j. night ; for being then in danger of the terrors of 
all pSusT tlarkness, we by this form commend ourselves into the 
hands of that God, who neither slumbers nor sleeps, and 
with whom darkness and light are both alike.'"^ 

Sect. XXI, Of the Anthem^ 

Anthems. ^\FTER the aforesaid Collects, as well at Morning 
Prayer as at Evening, the rubric orders, that in Choirs 
and in Places where they sing, here follozveth the Anthem, 
The original of which is probably derived from the very 

* *'That the greater part of the Collects retained in the book of Com- 
jnon Prayer were the production of the Ancient fathers of the Church, 
is a consideration which to the pious christian will afford satisfaction 
and delight. In the Collects and Prayers of the Church, we offer up 
thope consecrated devotions, which from the mouths and hearts of 
holy men, have from age to age, ascended up like the incense to 
' heaven, and have been a more pleasing and acceptable sacrifice to the 
Almighty, than ^' thousands of rams and ten thousands of rivers of oil.'.* 

Shepherd. 



1 



for Morning and Evening Prayer. 1 67 

first Christians. For Pliny has recorded that it was the Sect.XXlI. 
custom in his time to meet upon a fixed day before ; f" 
light, and to sing a Hymn, inparts or by turns, to Christ, ^^rand °' 
as God^'*: which expression can hardly have any other antiquity, 
sense put upon it, than that they sung in an antiphonical 
way. Socrates indeed attributes the rise of them to 
Saint Ignatius, who, when he had heard tho angels in 
heaven singing and answering one another in Hymns 
lo God, ordered that, in the Church of Antioch, Psalms of 
praise should be composed and set to music, and sung in 
parts by the choir in the time of divine service^* ; which, 
from the manner of singing them, were called, 'AvT{<pmcc, 
Antiphons, or Anthems, u e. Hymns sung in parts, or by 
course. This practice was soon imitated by the whole 
Church, and has universally obtained ever since. 

§. 2. The reason of its being ordered in this place, why to be 
is partly perhaps for the relief of the congregation, who, sung here. 
if they have joined with due fervour in the foregoing 
parts of the office, may now be thought to be something 
weary ; and partly, I suppose, to make a division in the 
service, the former part of it being performed in behalf 
of ourselves, and that which follows being mostly interces- 
sional. 

§. 3. And therefore since it is now grown a custom, in This the 
a great many churches, to sing a Psalm in Metre in the P^op^^ 
middle of the service ; I cannot see why it would not be ^ii^hig^'^ 
more proper here, than just after the second Lesson, psalms. 
where a Hymn is purposely provided by the Church 
to follow it, I have already showe-d the irregularity of 
singing theHymn itself in Metre: and to sing a different 
Psalm between the Lesson and the Psalm appointed, is 
no less irregular. And therefore certainly this must be 
the most proper place for singing, (if there must be sing- 
ing, before the service is ended,) since it seems much 
more timely and conformable to the rubric, and more- 
over does honour to the Singing-Psalms themselves, by 
making them supply the place of Anthems. 

Sect. XXIL Of the Prayer for the King: 

We have been hitherto only praying for ourselves; ^. 

but since we are commanded to pray for all men^, we er forthe 

now proceed, in obedience to that command, to pray king. 

94 Plin. Epist. 1. 10. Ep. 97. p. 95 Socral. Hist. Eccl.lib.6.cap. 

284. edit. Oxon. 1703. 8. p. 313. D. 

96 1 Tim. ii. 1, 2. 



168 0/ the Order 

Chap. in. for the whole Church ; and in the first place for the 

■" King, whom^ under Christ, we acknowledge to be the 

supreme Governor of this part of it to which we belong. 
And since the supreme King of all the world is God, by 
whom all mortal Kings reign ; and' siHce his authority 
sets them up, and his power only can defend them ; 
therefore all mankind, as it were by common consent, 
have agreed to prav to God for their rulers. The 



't>' 



pray 



Heathens offered sacrifices, prayers, and vows for their 
welfare : and the Jews (as we may see by the^^ Psalms) 
always made their prayers for the King a part of theii' 
public devotion. And all the ancient Fathers, Liturgies, 
and Councils fully evidence, that the same was- done 
daily by Christians : and this not only for those that 
encouraged them, but even for such as opposed them, 
and were enemies to the faith. Afterwards indeed, when 
the Emperors became Christian, they particularly nam- 
ed them in their offices, with titles expressing the dear- 
est atTection, and most honourable respect ; and prayed 
for them in as loyal and as hearty terms as are included 
in the prayer we are now speaking of: which is taken 
almost verbatim out of the Sacramentary of St. Gregory, 
but was not inserted in our Liturgy till the reign <j 
Queen Elizabeth ; when our Reformers observing that, 
When first by the Liturgies of King Edward, the Queen could not 
"ervice.^"'^ be praj^ed for, but upon those days when either the Lit- 
any or Communion-Office was to be used, they found it 
necessary to add a form, to supply the defect of the 
daily service. 

Sect. XXIIL Of the Prayer for the Royal family, 

er^forThe" T^ERE IS as near an alliance between this and the 
Royal former prayer, as between the persons for whom they 
Family. are made. And we may observe that the Persian Em- 
peror Darius desired the Jewish priests to pray not only 
for the King, but his sons too ^ ; and the Romans prayed 
for the heirs of the Empire, as well as the Emperor him- 
self ^^. The primitive Christians prayed also for the 
Imperial Family^ ; and the canons of old councils both 
When add- ^^ h*^^^ '^"^^ ^bi'osi*^ enjoin the same^ . In our own 
ed to our Church indeed there was no mention made of the Roy- 
Liturgy. 

97 Psalm xx. and Ixxii. 2 Excerpt. Egberti, Can. 7. 

98 Ezra vi. 10. Spelm. torn. i. p. 259. Concil. 

99 Tacit. Annal. 1 4^ Rhemens. 2. Can. 4U. tom.vii.col. 
1 Lilurg;. S. Bassil, 1285. C. 



for Morning and Evening Prayer, 1 69 

nl Paniily till the reign of King James I. because after Sec*.; 
thf rcfuj-'iniion no Protestant Prince had children till he -^^^^' ^ 
came to tlie throne. But at his accession, this prayer " 
was immediately added ; except that the beginning of it, 
when it was first inserted, was, Almighly God which hast 
promised to he a Fafhej of t'nine eleU. and of their seed: but 
tliis, I suppose, being thought to savour a littje of Cal- 
vinism, Wris altered about the year 1^:32 or 33, when 
(Frederick t'i2 Prince Elector Palatine, the Lady Eliza- 
bethjiis wife, with their princely issw, being left out) these 
words were changed into Almighty God^ the fountain of 
all goodness i 

Sect. XXIV. Of the Prayer for the Clergy and People, 

Having thus made our supplications for our tempo- The Prayer 
rnl Governors, that under them we may have all ^,g jj^ 
those outward blessings which will make our lives com People* 
fortable here ; we proceed, in the next place, to pray 
for our spiritual Guides, that with them we may receive 
all those graces and inward blessings which will make 
our souls happy hereafter. We are members of the 
Church as well as of the State, and therefore we must 
pray for the prosperity of both, since they mutually de- 
fend and support each other. That we might not want ^^f",^*^^* 
a form therefore suitable and good, this prayer vvas ad- ^ ^ ' 
ded in Queen Elizabeth's Common Prayer Book, out of 
the Sacramentary of St. Gregory, in conformity to the 
practice of the ancient church, which always had pray- 
ers lor the Clergy and People^ . 

§. 2, And because to gather a church at first out of The mean- 
Infidels, and then to protect it continually from its ene- in^ of -who 
mies, is an act of as gre.it power, and a greater miracle ajoweuwA:- 
of love than to create the world ; therefore in the pre- Inurvds^ 
face of this prayer we may properly address ourselves 
to God, as to him who alone worketh great marvels'^; though 
it is not ifnprobable that those words might be added 
with a view to the miraculous descent of the Hoi/ Ghost 
upon the twelve Apostles on the day of Pentecost. 

§« 3. By the word Ci^ra/es in this prayer, are meant Curates; 

who they 
3 Syne? Ep. 11, p. 173, B. torn. i. p. 220. Concil. Calchuth- bc 
Excerpt. Egberti, Can. 8 Spelm, ens. Can. lu. torn. vi. rol. 18i6. A. 

* In the American Prayer Book inplead of the words '^who alone 
Worketh great marvel?, ' have heen substituted, "from whom cometh 
•very good and perfect gift.'" Am Ed. 

W 



170 Of the Order 

Chap. III. all that are entrusted with the Cure or care of Souls, 

' whether they be the Incumbents themselves, who from 

that Cure were anciently called Curates ; or those 

whom we now more generally call so, from assisting 

Incumbents in their said Cure. 

The praj'er 

ofSt.Chry- Sect. XXV. Of the Prayer of St. Cfirysostom, 

Where ancient Liturgies afforded proper Prayers, 
the compilers of ours rather chose to retain them than 
make new ones : and therefore as some are taken from 
the Western offices, so is this from the Eastern ; where 
it is daily used, with very little difference, in the Liturgies 
both of St. Basil and St. Chrysostom ; the last of which 
was the undoubted author of it.* It is inserted indeed 
in the middle of their Liturgies ; but in ours, t think 
more properly, at the conclusion. For it is fit, that, in 
the close of our prayers, we should first reflect on all 
thosegreat and necessary requests wehave made,and then 
not only renew our desires thatGod may grant them, but 
also stir up our hearts to hope he will. To which end we 
address ourselves in this prayer to the second Person m 
the glorious Trinity ,our blessed Saviour,and remind him 
of the gracious promise he made to us when on earth, 
that where two or three are gathered together in his name^ 
he would be therein the midst of them* ; and therefore if 
we can but prevail with him to hear our desires andpeti- 
/«on5, we know that the power of his intercession with 
God is so great, that we need not doubt but we shall ob- 
tain them. But however, since it may happen that we 
may have asked some things which he may not think con- 
venient for us ; we do not peremptorily desire that he 
would give us all we have prayed for, but submit our 
prayers to his heavenly will ; and only request that he 
would fulfil our desires and petitions as may be moit expe- 
dientfor vs : begging nothing positively, bui* what we are 
sure we cannot be too importunate for. viz. m tfiis world 
knowledge of his truth, and in the world to come life ever- 

* It is to be found in the LHurey ofS^. Chryso?tom. under the <i(1e 
of "prayer of the ibWA Antipho-n." Optra Ed. Montfanc. Tom. XII. 
p. 782. The Greek is Ihe sance as that in the Greek Translation of 
the Liturgy, annexed to Field's edition of the Septuagint, excepting on- 
]y the tvso introductory words nafyTcit^«T«g S-ioc Almighty Gou. It 
be|;!ns • rete Ktiiaa x.t.x. Thou that hast gjven ub grace, &c. 

•/2m. Ed. 
4 Matt. Xfiii. 30. 



for Morning and Evening Prayer. 1 Tl 

lasting. This we may ask pereinptorily,without fear of ar- ^^{-^ 

rogance or presumption; and yet this is all wc really stand '^ 

in need of. 

§. ?. Neither this nor the following benedictory prayer ^^J^^ 
is at the enJ of either the xMorning or Evening Service, 
in any of the old Common Prayer Books : which all of 
them conclude with the third Collect. But the prayer oi 
St. Chrysostom is at the end of the Litany, from the very 
first book of King Edward ; and the benedictory prayer 
from that of Queen Elizabeth ; and there also stood the 
prayers for the King, the Royal Family, for the Clergy 
and People, till the last review. And 1 suppose, though 
not printed, they were always used, as now, at the con- 
clusion of the daily service. For after the third Collect, 
the Scotch Liturgy directs, that then shallfollow tht 
Prayer for the Kin^'^s Majesty^ with tht rest of the Prayers 
mt the end of the Litany^ to the Benediction, 



Sect. XXVI. 0/2 Cor. xiii. 14. 



3 Cor. xiii. 
14. 



The whole service being thus finished, the minister 
closes it with that benedictory prayer of St. Paul, with ' 

which he concludes most of his Epistles: a form of 
blessing which the Holy Spirit seems, by the repeated use 
of it, to have delivered to the Church to be used instead 
of that old Jewish form, with which the priest under the 
Law dismissed the congregation* . The reason of its 
being changed was undoubtedly owing to the new reve- 
lation made of three Persons in the Godhead. For 
otherwise the Jews both worshipped and blessed, in the 
name of the same God as the Christians ; only their de- jVotaBkis 
votions had respect chiefly to the Unity of the Godhead, inj. 
whereas ours comprehend also the Trinity of Persons, 

§. 2. I must not forget to observe, that the form here 
used in our daily service is j-athcr a Prayer than a Biess. 
ing; since there is no alteration either of person or pos- 
ture prescribed to the minister, but he is directed to pro- 
nounce it kneelingj and to include himself as well the peo- 
ple. 

i- Numb. vi. 23, &c. 



IT 2 Of the Litany. 

Chap. IV. 



" — C H A P. IV. 

OF 1 HE LITANY. 

The Introduction. 

The signifi- After the Order for Morning and Evening Praj^er 
cafion ot in our present Liturgy, as well as in aJi the old ones, 
Lltany'^ Stands the Confession of our Christian Faiih^ commonly, 
called the Creed of Athanasius^ , which hathah'eady been 
spoken to : and ihen followefh the Litany or general Svp- 
plication to be su7ig or said after Morning Prayer^ upon 
Sundays^ Wednesday <^ and Fridays^ and at all other times 
when it shall be commanded by the Ordinary, The word 
Litany, as it is explained by our present Liturgj^^ signifies 
a general Supplication ; and so it is used by the most an- 
cient Heathens. Diz. 'Mor an earnest supplication to the 
" gods made in time of adverse fortune^ ; and in the 
" same sense it is used in the Christian Church, viz. 
" for a supplication and common intercession to God, 
" when his wrath lies h^avy upon us^ ." Such a kind 
of supplication was the fifty first Psalm, which may be 
called David's Litany. Such was that Litany of God's 
appointing in Joelg , where, in a general assembly, the 
Priests were to weep between the Porch and the Altar, and 
to say, Spare thy People^ O Lord ; (in allusion to which 
place, our Litany, retaining also the same words, is en- 
joined, by the Royal Injunctions still in force^°, to be said 
Why ?nng- ^i' sung in the midst of the church, at a low desk before 
jnthe midst the chancel door, anciently called the failed Stool^^,) And 
^^^^'\ such was that Litany of our Saviour*^ which he thrice 
^ ^^^ ' repeated with strong crying and tears^^. 
The anti- §' ^* ^^ ^^^ the Jform in which thej^ are now made,i'7z. 
quity of in short requests by the priests, to which the people all 
Li anies in answer it appears to be very ancient ; for St. Basil tells 

this foim. 

6Thewcrds commonly called 9 JopI ii, 17. 

the Creed of Aihananus were 10 Injimctions of Edward VI. 

added t the Restoration. and of Queen Elizabeth, A. D. 

7 Iloxxa (T? »a.i tr-Trivi'm X^^'^^V 1559.iu Bishop Sparrow's Collect. 
^iTTcti AiTAviviv liotn II. Y $*xac page 8, and 72. 
AtTHviviTOK^cti Miirtv crv/!Atp^a.a-a.a- 11 See a Note of Bishop An- 
^0.1. Hesind. Theog. drews, in Dr. Nichols's additional 

8 AiT<iviix ii irt Trot^AKXiia-tc ^gif Notes, page 22. col. 1. 
©iov x-cLi Uio-ia (Ti o^ytiv i7ri<fi^o/jt- 12 Luke xxii. 44. 
hnv. Simeon, Thetsal. Opusc. de 13 Heb. v. 7. 
Hasret. 



Of the Litany. 173 

us, that Litanies were read in the church ofNeocassarea, l ntro(^u»t 
between Grci^ovy TLaumaturgus's time and his own". 
And St. Ambrose hath left a form of Litany, which bears 
his name, agreeing in many things with this of ours. For 
when raircicaiuus gifts bej^an to cease, they wrote down 
several of those forms, which were the original of our 
modern office. 

§. 3. About the year 400 they began to be used in Pro- 
cession, the people walking bare-foot, and saying them 
with great devotion; by which means, it is said, several 
countries were delivered from great calamities'^ About 
the year (500, Gregory the Great, out of all the Litanies 
extant, composed that famous seven -fold Litany *^ by 
which Rome was delivered from a grievous mortality"; 
which hath been a pattern to all the Western churches 
since ; and to which ours comes nearer than that in the 
present Roman Missal, wherein later Popes had put in the 
invocation of saints, which our Reformers have justly ex- 
punged.^^ But here we must observe, that Litanies were 
of use before Processions, and remained when they were 
taken away. For those processional Litanies having oc- 
casioned much scandal, it was decreed, "Thai the Lita- 
"nies should for the future only beused within the walls 
*• of the church^' j" and so they are used amongst us to 
this day. 

§. 4. In the Common Prayer Book of 1549. (i. e. in the \v^y jaid 
first book of King Edward) the Litany was placed be ou Sui- 
tween the Conununion Otfice, and the Office for Baptism,' ^^^'J.'^\*^ 
with this single title, . The Letany^'^ and Suffrages^ and at*i Fr? 
without any rubric either before or after it. But at the dajs. 

14 Basil. Ep. 63. ad Neocae^ar. Women, next the "Widow?, Ia?t of 

15 Vid. Niceph. Hist. 1. H. c. all the. Poor and the Children. 
S. torn. U. ii. p. 443. A. Vide Greg. lib. 11 Ep. 2. and 

16 (t was called Litania Septi- Strabo de Offic. Eccies. c. 28. 
formis. or the seven-fold Litany, 17 Paul. Diac. lib. 18. et IJal- 
because ht ordered the Church to aeus in Vit. Greer. 

make their Procession in seven IB Concil. Coloniens. 

classes : vis first the Clergy, then 19 So the word was spelt in all 

the La\ men, next the Monks, af- the old Common Prayer Books, 
ter the Virgins, then the married 

*The Litany of onr church is not quite the same with any other ; 
but differs very little from tho«e of the Lutherans in Germany and 
Denmark. It is longer than the Greek ; but shorter than the Roman, 
which is half filled up with the nam«s of Saints invoked ; wher« as we 
invoke, first the three persons of the Holy Trmity separately and 
joiutly ; then in a more particular manner our Redeemer and Medi- 
ator, " to whom all power is given in heaven and earth,"" Matt, xxviii. 
81. Abf. Skcier. 



174 Of tht Litany. 

Cfrap. IV. end of the Communion Office the rubric began thus : 

Upon Wednesdays and Fridays the English Litfuny shall be 

said or sung in all places, after such form as is appointed by 
the King^s Majesty^ s Injunctions : or as it shall be otherwise 
appointed by his Highness- What this form was I shall 
mention presently from the Injunctions themselves : but 
first 1 must observe, that Wednesdays and Fridays are 
here only mentioned, which were the ancient Fasting- 
days of the primitive church*' : the death of Christ be- 
1 ing designed on Wednesday, when he was sold by Judas, 

and accomplished on the Friday, when he died on the 
Cross". As to Sunday, I find no direction relating to it ; 
though I conclude from two other rubrics, which dispense 
with the use of it on some particular Sundays, that it was 
generally used on all the rest. For among the Notes of 
Explication at the end of that book, the two last allow 
that upo7i Christmas-day^ Easter-day, the Ascension-day^ 
Whitsunday, and the feast of Trinity, may be used any part 
of holy Scripture, hereafter to be certainly limited and appoint' 
td instead of the Litany. And that if there be a Strmon, 
or for other great cause, the Curate by his discretion may 
leave out the Litany, the Gloria in Excelsis, the Creed, the 
Homily, and the Exhortation to the Communion. But in the 
review of the Common Prayer in 15.'>2, the Litany was 
placed where it stands at this time, with direction at the 
beginning that it should be used on Sundays, Wednesdays, 
and Fridays, and at other times when it shall be commanded 
by the Ordinary, And the order for Sunday has continu- 
ed ever since ; I suppose partly because there is then the 
greatest assembly to join in so important a supplication, 
and partly that no day might seem to have a more sol- 
emn office than the Lord's day. 
What time §. 5. The particular time of the day when it is to be said 
?^}^^ ^h^ seems now different from what it was formerly: in King 
nsed.° ^ Edward's and Queen Elizabeth's time, it seems it was 
used as preparatory to the second service. For oy their 
Injunctions" it was ordered, that immediately before high 
Mass, or the time of Communion of the Sacrament, the Priests 
with others of the Quire should kneel in the midst of tht 
Church, and sing or say plainly and distinctly the Litany 
which is set forth in English, with all the Suffrages following. 
And even Jong afterwards it was a custom in several 

20 Clem. Alex. SAom. 7. C.744. Albaspinasnm, 1. i. Ob». 16, p. 

B. Tertul. de Jejun. c 2. p. 545. 35. col. 1. E. 

A. Epiphan. adv. Hsere». 1.3. torn 22 Sparrow's Collection, p. 8, 

i. p91UB 72. 

21 Petrus Alexaudrinus, ap. 



Of the Litany. 17 & 

churches to toll a 6e// whilst the Litany was reading, to Introduct. 
give notice to the people that the Communion Service ~' 

was coming on". And indeed till the last review in 1 66 1 
the Litany was designed to be a distinct service by itself, 
■And to be used some time after the Morning Prayer was 
over ; as may be gathered from the rubric before the 
Commination in all the oldCommon Prayer Books,which 
orders, that after Morning Prayer^ tht^ people being called I o- 
gfther by ihc ringing of a be 11^ and assembled in the Churchy - 
thi English Litany shall be said after the accustomed manner » 
This custom, as I am informed, is still observed in some 
Cathedrals and Chapels*"* : though now, for the most part, 
it is made one office with the Morning Prayer ; it being 
ordered by the rubric before the Prayer for the King, 
to be read after the third collect for Grace, instead of 
the intercessional prayers in the daily service. Which 
order seems to have been formed from the rubric before 
the Litany in the Scotch Common Prayer Book, which I 
have transcribed in the margin**. And accordingly we 
find that, as the aforementioned rubric before the Com- 
mination Office is now altered, both the Morning Prayer 
and Litany are there supposed to be read at one and the 
same time. 

§.6. By the fifteenth canon above-mentioned, when- ^"* °"* ®^ 
ever the Litany is read, every householder dxvelling within f.^to^^t^^d 
half a mile of the church, is to come or send one at the least tht Litany. 
of his household fit to join with the minister in prayers* 

§. 7. The Posture, which the minister is to use in saying The minis- 
the Litany, is not prescribed in any present rubric, ex- ^^^^j 
cept that, as it is now a part of the Morning Service for 
the days above-mentioned, it is included in the rubric at 
the end of the suffrages after the second Lord's Prayer, 
which orders all to kneel in that place, after which there 
is no direction for standing. And the injunctions of 
King Edward and Queen Elizabeth both appoint, that 
the Prif'sfs, with othtrs of the Choir, shall kneel in the midst 
f>f the Church, and sing or say plainly and distinctly the 
Litany, which is set forth in English, with all 4'ie svffrages 

23 Heyljn's Antidot. Linroln. at Morninp Prayer, called the 

cap 10. sect. 3. p. 59. coHect for Grace, upon Sui.days, 

S4 As at Worcester Cathedral Wednesdays, and Fridays, and at 

and Merton ColleKe in Oxford, other times, when it shall be com- 

wh«re Mornini Prayer is read at mended by the Ordinary, and 

MX or seven and the Litany at ten, without the omiwion of any part 

25 Here foUoweth the Litany of the other daily service of the 

t» hQ used after the third collect cborch on those days. 



176 Of llie Litany, 

Chap. IV. follozving^ to the intent thepeople may hear and ansroer^ i^c. ?>& 
As to the posture of the people, nothing need be said i*'^ 
relation to that, because whenever the priest kneels, they 
are always to do the same.* 
The irreg- §> 8. The singing of this office by Laymen, as prac- 
ularity of tised in several cathedrals and colleges, is certainly very 
l"^^'°^*^^® unjustifiable, and deservedly gives offence to all such as 
Laymen, ^re zealous for regularity and decency in divine worship. 
And therefore (since it is plainly a practice against the 
express rules of our Church, crept in partly through the 
indevout laziness of Minor Canons and others, whose du- 
ty it is to perform that solemn office ; and parti v through 
the shameful negligence of those who can, and ought to 
correct whatever they see amiss in such matters) it can- 
not surely be thought impertinent, if I take hold of this 
opportunity to express my concern at so irreligious a cus- 
tom. And to shew that I am not singular in my complaint, 
-I shall here transcribe the words of the learned Dr. Ben- 
net, who hath some time since, upon a like occasion, very 
scverely, but with a great deal of decency, inveighed 
against this practice: though I cannot learn that he has 
yet been so fortunate as to obtain much reformation. 

" I think myself obliged (saith he^^) to take notice of 
" a most scandalous practice, which prevails in many 
** such congregations, as ought to be fit precedents for the 
•' whole kingdom to follow. It is this ; that Laymen, and 
*' very often young boys of eighteen or nineteen years 
" of age, are not only permitted, but obliged to perform 
*' this office, which is one of the most solemn parts ot di- 
" vine service, even though many Priests and Deacons 
" are at the same time present. 

^ *' Those persons upon whom' it must be charged, and 
''• in whose power it is to rectify il, cannot but know that 
'^ this practice is illegal, as well as abominable in itself, 
" and a flat contradiction to all primitive order. And 
one would think, when the nation swarms with such as 
*' ridicule, oppose, and deny the distinction of Clergy 
*^ and Laii w ; those who possess some of the largest and 
*' most honourable preferments in the church, should l)e 
'• ashamed to betray her into the hands of her professed 

2') See Bishop Sparrow, as in 27 Upon the Common Prayer, 

page 165, iiotti 22. page 34. 

* •' If the Litany be, as certainly it is, our most fervent address to 
God, fit is it that it shouid be rnnde in the mo«>( «i;cnifioaut, thai is, m 
the lowest postu. e of supplication*'* L* E straw oi?. 



OftheUlamj. 177 

" enemies, and to put artrunimts into their mouths, and ^«'ct- !• 

"declare by their actions that they think any Layman ^ 

" whatsoever as truly authorized to minister in holy 
" thinijs, as those who are regularly or lained. Besides, 
" with wtiat face can those f)ersons l>lame the Disseniing 
" Teachers, for olliciatmg without Episcopal Ordination, 
" when they themselves do not only allow of, but require 
" the same thing ?" 

Sect. I. Of the Invocation* 

We have a divine command to call upon God for Thelnvo- 
mercy in the time of trouble^^; and all Xhe Litanies ^^*'°"* ' 
I have seen begin with this solrmn word, Kupu ixetiTov, 
Lord have mercy upon ns. So that this invocation is the 
suai of the whole Litany, being a particular address for 
mercy first to each Person in the glorious Trinity, and 
then to them ahogtiher. The address being urged by 
two motives, viz. first, Vsecause we are miseiabh ; and se- 
condly, because wp are sniners : upon both which ac- 
counts we exfrenjely need mercy; 

§. 2. The design of the people's repeating these whole Why re- 
verses after the minister i*, that every one may first pe^t'^d by 
crave to be heard in his own words; which when they congrega^ 
have obtained, they njay leave it to the Priest to set forth tion, 
all their needs to Almighty God. provided that they de- 
clare their assent to evc^y petition as he delivers iti 

Sect. IL Of the Deprecationsi 

Having opened the way by the preceding Invoca- The De- 
tion, we now begin to ask; and because deliverance from precations. 
evil is the first step to felicity, we begin with thfse De- 
precations for removing it. Both the Eastern and West- 
ern Churc h begin their Litanies after the same manner^^ 
theirs as well as ours being a paraphrase upon that peti- 
tion in the Lord's prayer. Deliver us from ev^L 

§. 2. But because our requests ought to ascend by de- The rae- 
grees ; before we a-k for a perfect deliverance, we beg the <^' -^ of 
mercy of forbearance. For we confess we have sinned with *"®™* 
our fathers^ and that therefore God may justly punish us, 
not only for our sins, but for theirs also, which we have 

28 Jamea v. 13. 29 Llturp^. S. Chrjsof?, etS.Ba- 

fil. — Miss, sec. Us. Sarhb. 

X 



i?8 Of the Litany. 

^|^MV» made our own by imitation : for which reason we beg 
■ of him not to remember^ or take vengeance of us for them, 

especially since he has himself so dearly purchased our 
pardon with his own most precious hlood. But however 
if we cannot obtain to be wholly spared, but that he may 
see it good for us to be a little under chastisement ; then 
we beg his correction may be short and soon removed, 
and that he would not he angry zcith us forever. ' 

And the sum of all that we pray against being deliver- 
ance from the evils of sin and punishment; we begin the 
next petition with two general words which comprehend 
both : for evil a,nd mischief ?>igmfy wickedness and misery: 
and as the first is caused by the crafts and assaults of the 
devil ; so the second is brought upon us by the just wrath 
of God here, and completed by everlasting damnation here- 
after : and therefore we desire to be delivered both from 
sin and the punishment of it; as well from the causes 
that lead to it, as the consequences that follow it. 

After we have thus prayed against sin and misery la 
general, we descend regularly to the particulars, reckon- 
ing divers kinds of the most notorious sms, some of which 
have their seat in the heart or mind, and others in the 
body. And first we begin against those of the heart, 
where all sins begin, and there recount first the sins con- 
cerning ourselves : and, secondly, those concerning our 
neighbours. Of the former sort are blindness of heart, 
(which we place in the front as the cause of all the rest,) 
nnd pride ,1 vain-glory^ and hypocrisy, which are united to- 
gether in this deprecation, as vices which generally ac- 
company one another. Of the other sorl are envy^ ha- 
tred, and malice, and all uncharilablmess ; in which words 
are comprehended all those sins which we do, or can, 
commit against our neighbour in our hearts. 

From the heart sin spreads further into the life and ac- 
tions, and thither our Litany now pursues it, beginning' 
with that which St. Paul reckons first among the work* 
of the flefeh'°, but which is notwithstanding the boldest 
and most barefaced sin in this lewd age, viz. fornication^ 
which is not to be restrained to the defiling of single per- 
sons, but comprehends under it all acts of uncleannesS 
whatsoever. But though this be a deadly sin,yet it is not 
P^^^^y the only one, and therefore ue pray to be delivered from 
iHigni.^* (ill other deadly sins ; by which we understand not such as 
fies.^ are deadly by way of distinction, or as they stand in op- 

30 Gal. V. 29. 



Of the Litmy. 179 

position to vniml sins, (for there are no sins venial in their ^^^^ ^^- 
own n.iture,) out such as are those which David calls^jre* "' "'^ 
sumptuous^ and begs particular preservation from^*, or 
those which are most heinous and crying above others. 
For though every sin deserves damnation in its own na- 
ture, yet we know that the infinite goodness of God will 
not inflict it for every sin. But then there are some sins 
so exceeding great, that they are inconsistent even with 
ihe Gospel-clemency, and immediately render a man ob- 
noxious to the wraih of God, and in danger of eternal 
damnation. And these are they which we pray against, 
together with all other sins, which we are apt to fall into 
through Ihe deceits of our three great enemies, which we 
renounced in baptism, the worlds the fleshy and the devil,* 
When the cause is removed, there are hopes the con- 
sequences may be prevented: and therefore, after we 
have petitioned against all sin, we may regularly pray 
again.st all those judgments with which God generally 
scourges those who ufFend him ; whether they are such 
as fall upon whole nations and kingdoms and either come 
immediately from the hand of God, as lightning andlemr 
pest, plague^ pestilence^ and famine ; or else are inflicted by 
the hands of wicked men, as his instruments, as battle 
and murder: or whether they are such as fall upon par- 
ticular persons only, as sudden death ; sijch as happens Why we 
sometimei by violence, as by stabbing, burning, drown- V^'^y ^' 
ing, or the like ; or else on a sudden and in a moment's de'a death! 
lime, without any warning or apparent cause. And 
though both these kinds of death may sometimes hap- 
pen to very good men, yet if we consider that by such 
means we may leave our relations without comfort, and 
our aff*airs unsettled ; and may ourselves be deprived of 
the preparative ordinances for death, and have no time 
to fit our souls for our great account ; prudence as well 
as humility will teach us to pray against them. 

Having thus deprecated those evils which might en- 
danger our lives, we proceed next to pray against such 
as would deprive us of our peace and truth ; as well 

31 Psalm 3(ix. 1% 



* The non conformists having objected in 1661 to the expression 
" deadly sin," as countenancii.g the dangerous* distinction among the 
Rooanist* of deadly and venial sm?, the Compilers of the Ameiicaa 
Liturgy to remove all occasion for objection, have substituted for the 
irsi part of this petition, the words '• from all inordinate and sinful af- 
fcctious." The improvexnem i» so obvious that it requires no comni -nt, 

Am.£j>. 



180 Of the Utany. 

Chap. IV. those which are levelled at the State, as is all sedition^ 
■ - — — privy conspiracy, and rebellion^^, as those which portend 
the ruin of the Churxh, as all false doctrine, heresy, and 
schism^K And then we conclude with the last and worst 
of God's judgments, which he generally inflicts upon 
those whom neither private nor public calamities will 
reform, viz : hardness of heart, and contempt of his word 
and commandment : for when pc ople amend not upon 
those punishments which are inflicted upon their estates 
and persons, upon the Church and Slate ; then the pa-' 
tience of God is tired out, and he withdraws his grace, 
and gives them up to a reprobate sense, the usual pro- 
logue to destruction and damnation, from which deplora- 
ble state, good Lord deliver us. 

And now to be delivered from all these great and 
grievous evils, is a mercy so ver/ desirable, that it ought 
to be begged by the most importunate kind of- suppli- 
cation imaginable: and such are the two next petitions, 
which the Latins call obsecralionsj in which the Church 
beseeches our dear Redeemer to deliver us from all the 
evils we have been praying against, by the mystery of his 
holy Incarnation, c^c. i. e. she lays before our Lord all 
his former mercies to us expressed in his Incarnation^ 
J^'alivity, Circumcision, Baptism, and in every thing else 
which he has done and suffered for us ; and offers these 
considerations to move him to grant our requests, and to 
deliver us from those evils. 

And though we are always either under, or near, some 
evil, for which reason it is never unseasonable to pray 
for deliverance ; yet there are some particular times when 
we stand in more especial need of the divine help : and 
they are either durinj^ our lives, or at our deaths. Du- 
ring our lives we particularly want ihe divme assistance, 
first in all times of tribulation, when we are usually tempt- 
ed to murmuring, impatience, sadness, despair, and the 
like : and these we pray against now, before the evil- 
day comes : not that Gqd would deliyer us from all such. 
- times, which would be an unlawful request 5 but that he 
would support us under thea^ whenever he shall please 

32 Rebellion, Schism.] Both privy conspiracy in both Cornmom 

Ihe^e words vvereadd^d in the re- Prayer Books of King EdwardVl. 

\\evf after tiie restoration of King" followed, /lom the tyranny of the 

Charles II. to dep i cate for the Bishop of Rome ^ and all his de- 

future the like subversion of the teslabk enormities ; "but this has 

Ch'irch and State to what they ever since been omitted, 
had then so lately felt. After 



Of tilt Litany, 181 

to inflict them The other part of our lives which we Seci.III. 
pray to be delivered in, is all time of our wealthy i. e. of — — ^ 
our welfare and prosperity, which are rather raftre dan- 
gerous ihitn our time of adversity ; all kinds of prosper? 
ity, especidliy plenty and abundance, being exceeding- 
ly a^L to incit ase our pride, to inflame our lusts, to mul- 
tiply our sins, and, in a word, to make us forget (jiod». 
and grow careless of our souls. And therefore we had 
need to pray that in all such times God would be pleased 
to deliver us. But whether we spend our days in pros- 
perity or adversity, they must all end in deaths iji the 
hour of which the devil is always most active, and we 
least able to resist him. Our pains are grievous, and 
our fears many, and the danger great of falling into im- 
patience, despair, or security : and therefore we con- 
stantly pray for deliverance in that important hour, 
which if God grant us, we have but one request more, 
and that is, that he would also deliver us in the day of 
judgment', which is the last time a man is capable of deli- 
verance, since if we be not delivered then, we are left 
to perish eternally. How fervently therefore ought we 
to pray for ourselves all our lifelong, as St. Paul pray- 
ed f r Onesiphorus'^ that the Lord would grant unto us 
that we may find mercy of the Lord in that day ? 

Sect. III. Of the Intercessions , 

If the institution of God be required to make this part The Inter- 
of our Litany necessary, we have his positive command cession, 
by St. Paul, to make intercession for all men^^; and if the 
consent of the univeisal church can add any thing to its 
esteem, it is evident that this kind of prayer is in all the 
Liturgies in the world, and that every one of the petitions 
we are now going to discourse of, are taken from the best 
and oldest Litanies extant. All therefore that will be ne- 
cessary here, is to shew the admirable method and order 
of these Intercessions, which are so exact, curious, and 
natural, that ^wery degree of men follow in their due 
place ; and, at the same time, so comprehensive, that we 
can think of no sorts of persons but who are enumera- 
ted, and for whom all those thmgs are asked which all 
and every of them stand in need of. 

§. 2. But because it may seem presumptuous for us to Theme* 
pray for oihers, who are unworthy to pray for ourselves, oJder^of 

33 2 Tim. i. 18. 34 1 Tim. ii. 1. ^^^^' 



182 Of the Litany, 

Chap. IV. before we begin, we acknowledge that we are sinners : 
— but yet, if we are penitent, we know our prayers will be 

acceptable : and therefore in humble confidence of his 
mercy, and in obedience to his command, We sinners do 
beseech him to hear us in these our Intercessions, which we 
offer up, first, for the holy Church universaU the common 
mother of all Christians, as thinking ourselves more con- 
cerned for the good of the whole, than any particular 
part. After this we pray for our own Church, to which, 
next to the catholic Church, we owe the greatest observ- 
ance and duty ; and therein, in the first place, for the 
principal members of it, in whose welfare the peace of 
the Church chiefly consists: such as is the King^ whom 
because he is the supreme Governor of the Church in 
his dominions, and so the greatest security upon earth 
to the true religion, we pray for in the three next peti- 
tions, that he may be orthodox, pious, and prosperous^*. 
And though at present we may be happy under him ; 
yet because his crown doth not render him immortal, 
and the security of the government ordinarily depends 
upon the Royal Family^ we pray in the next place for 
them (and particularly for the heir apparent) that they 
may be supplied with all spiritual blessings, and preserv- 
ed from all plots and dangers'^ 

The Jews and Gentiles always reckoned their chief 
Priests to be next in dignity to the King^^ ; and all an- 
cient Liturc;ies pray for the Clergy immediately after the 
Royal Family, as being the most considerable members 
of the Christian Church, distinguished here into those 
three apostolical orders of Bishops^ Priests^ and Deacons ; 
though in all former Common Prayer Books they were 
called the Bishops, Pastors^ and Ministers of the Churchy 
except in the Scotch Liturgy, which for Pastors had 
Presbyters, 

Next to these follow those who are eminent in the 
State, viz : the Lords of the Council and all the Nobility^ 
who by reason of their dignity and trust have need of 
our particular prayers, and were always prayed for in 
the old Liturgies, by the title of the whole Palace, 

35 In King Edward's Liturgies till King James (he T? time, for a 

<he first petition for the Kin^ was reason given in the section upon 

only this : That it may please thee the prayer for the Royal Family 

to keep Edward the Sixth, the ser- in the daily service. 
ieant. our King the Governori 37 Alex, ab Alex. I. 2. c. 8. 

3S this petition was not added 



Of iht Utany. ' ]8d 

After we have prayed for all the Nobility in gene* Sect. lU, 
raj, vve pray for such of the Nobility and Gentry — « 
as are Magistrates^ or more inferior governors of the 
People, according to the example of the primitive Chris- 
ti^i's, and in obedience lo the positive command of St. 
Paul, who enjoins us to pray /or all that are in aulhoriti/^K 

After these we pray for ail the people^ i* e» all the Gom- 
mo iS of the Land who are the most numerous, though 
the least eminent; and unless they be safe and happy, 
the Governors themselves cannot be prosperous, the 
diseases of the members being a trouble to the head also. 

And tho»)o;h we may be allowed to pray for our own 
Nation first, yet our prayers must extend to all mankind ; 
and therefore in the next place we pray for the whole 
world, in the very words of ancient Liturgies, viz : that 
all nations may have unity at home among themselves, 
/7cace with one another, and concord, i, e* Amity, Com- 
merce, and Leagues. 

Having thus prayed for temporal blessings both for 
ourselves and others, it is time now to look inward, and 
to consider what is wanting for our souls ; and therefore 
we now proceed to pray for spiritual blessings, sU( h as 
Virtue and Go« dness. And, first, we pray that the prin- 
ciples of it may be granted in our hearts^ viz : the love 
and drradoi God, and then that the practice of it may 
be seen in our lives, by our ddigent living after his com* 
mandmentSi 

But though we receive grace, yet if we do not improve 
it, we shall be in danger of losmg it again ; and there- 
fore having in the former petition desired that we might 
become good, we subjoin this that we may grow betters 
hc2,^\n^ increase of grace ^ and also that we may use pro- 
pf^r means thereunto, such as is the meekly hearing of 
God''s word, <^c. 

From praying for the sanctification and improvement 
of those within the C hurch, we become solicitous for the 
conversion of those that are without it ; being desirous 
th^t all should be hrmgtt into the way of truth who hav^ 
erred or are deceived. 

But though those without the Church are the most mi- 
serablr, yet those within are not yet so happy as not to 
need our prayers; some of them standing in need of 
strength, and others of comfort: these blessings therefore 
we now ask for thobe that want them. 

38 1 Tuh. n. &. 



184 Of the Litany, 

<5hap. IV. Having thus considered the sonl^ of men, we go or^ 
^ — . I npxt to such things as concern their bodies, and to pray 
for all the afflicted in general ; begging of God to succour 
all that are in danger^ hy preventing the mischief that is 
falfing upon them ; to help those that are in necessity^ by 
giving them those blessings they want ; and to comfort 
all that are in tribulation^ by supporting them under it, 
and delivering them out of it. 

And because the circumstances of some of these hin- 
der them from being present to pray for themselves ; we 
particularly remember them, since they more especially 
stand in need of our prayers, such as are all that travel 
by land or by water, and the rest mentioned in that peti- 
tion. 

There are other afflicted persons who are unable to 
help themselves, such as are fatherless children and wid- 
ows ; who are too often destitute of earthly friends ; and 
such as are desolate of maintenance and lodging; or are 
oppresed by the false and cruel dealings of wicked and 
powerful men : and therefore these also we particularly 
recommend to God, and beg of him to defend and pro^ 
vide for Xhem. 

And after this large catalogue of sufferers, as well in 
spiritual as temporal things : lest any should be passed 
who are already under, or in danger of, any affliction, we 
pray next that God would have mercy upon all mm. 

And then, to shew we have no reserve or exception in 
our charity or devotions, we pray particularly for our 
enemies, persecutors^ and slanderers J who we desire may 
be partakers of all the blessings we have been praying 
for, and that God would moreover forgive them, and turn 
their hearts. 

After we have thus prayed first for ourselves and then 
for others, we proceed to pray for them and ourselves 
together: beggins:, first, whatsoever is necessary for the 
sustenance of our bodies, comprehended here under the 
fruits of the earth. 

And then, in the next petition, asking for all things ne-' 
cessary to oursouls, in ^ rder to bring them to eternal 
happiness, viz. true repentance^ for s^iveness of all our sinsf 
^c. and amendment of life, VVhich last petition is very 
proper for a conclusion. For we know that if we do not 
amend our lives, all these Intercessions will signify no- 
thing, because God will not hear impenitent sinners.- 
We therefore earnestly beg repentance and amendment 



Of the Litany, 185 

of life, that so all out' preceding requests may not mis- ^^<^*''^^- 
carry. 

And now having presented so many excellent suppli- 
cations to th< throne of Grace ; if we should conclude 
them here, and leave them abruptly, it would look as if 
we were not much concerned whether they were receiv- 
ed or not: and therefore the Church has appointed us 
to pnrsue them still with vigorous importunities and re- 
doubled inireatics. And for this reason we now call up- 
on our Saviour, whom we have all this while been pray- 
ing to, and beseech him by his Divinity, as he is the Sonof 
God^ and consequently abundantl}' able to help us in all 
these things, that he would /tear us: and then afterwards 
invocate him by his Humanity, beseeching: him by his 
sufferings for us, when he became the Lamb of God, and 
was sacrificed to take away the sins of the world, that he 
would ^rcrt/ W5 an interest in that />cace, which he then 
made with God, and the peace of conscience following 
thereupon ; and that he would have mercy upon us, and 
takeaway our sins, so as to deliver us from guilt and 
punishment. And lastly, we beg of him, as he is the 
Lord Christ, our anointed Mediator, to hear us, and fa- 
vour us with a gracious answer to all these Intercessions. 

Finally, that our conclusion may be suitable p ur be- 
ginning, we close up all with an address to the whole 
Trinity, Father, Son^ and Holy Ghost, for that mercy 
which we have been begging in so many particulars: 
this one word comprehends them all, and therefore these 
three sentences ure the epitome of the whole Litany ; 
and considering how often and how many ways we 
need mercy, we can never ask it too often. But of these 
fcee more in the former Chapter, Sect. XVI. 

Sect. IV. Of the Supplications, 

The following part of this Litany we call the Suppli- The origi- 
cations, which were first collected, and put into this g^' ^[i*^^! 
form, when the barbarous nations first began to over- tous. 
run the empire about six hundred years after Christ; 
but considering the troubles of the church militant, and 
the many enemies it always hath in this worlds this part 
of the Litany is no less suitable than the former at all 
limes whatsoever. 

§. 2. We begin with the Lord's Prayer, of which we TheLord?» 
have gpoke before^^, and need only observe here, that the Prayer. 

39 Chap. III. Sect. VI. page 129. 



106 



Of the Litany. 



Chap. IV. 



Pr.O Lord, 
deal uot, 



Ans. Nei- 
ther re- 
ward us, 



The pray- 
ei ag-ainst 
Perseca- 
tion. 



Answ. O 
Lord, a- 
rise, &c. 
fo thy 
name's 
sake. 



Pr. O God, 
we have 
heard,&c. 



ancients annexed itto every office, to shew both thrir 
esteem of that, and their mean opinion of their own com- 
posures, which receive life and value from this divine 
form, 

§. 3. After this, we procee.d to beg deliverance fropi 
our troubles ; but because our consciences presently sug- 
gest, that our iniquities deserve much greater, and that 
therefore we cannot expect to be delivered, since we suffer 
so justly ; we are put in mind that God doth not deal with 
Its after our sins^ nor reward us according to our iniquities'^'*. 
And therefore we turn these very words into Supplication, 
and thereby clear his Justice in punishing us, but apply, 
to his Mercy to proportion his chastisements according 
to our ability of bearing, and not according to the desert 
of our offences. 

§. 4. The way being thus prepared, the Priest now be- 
gins to pray for the people alone: but lest they should 
think their duty at an end,- as soon as the responses are 
over, he enjoins them to accompany him in their hearts 
still by that ancient form, Let uspray^^} and then proceeds 
to the prayer against Persecution, which is collected part- 
ly out of the Scripture, and partly of the primitive forms, 
and is still to be found entire among the offices of the 
Western Church, with the tide, For Tribulation ofheari'*'^. 

It is not concluded with Amen, to shew that the same 
request is continued in another form : and what the Priest 
begged before alone, all the people join to ask in the fol- 
lowing alternate Supplications taken from the Psalms*^^ 
When our enemies are rising against us to destroy us, we 
desire that God will arise and help us, not for any worthi- 
ness in ourselves, butybr his namesake^ that he may make 
his power to be known**, 

§. 5. Whilst the people are praying thus earnestly, the 
priest, to quicken their faith by another divine sentence"**, 
commemorates the great troubles, adversities, and per- 
secutions, which God hath delivered his Church from 
in all ages ; and since he is the same Lord, and we have 



40 Psalm ciii. 10. 

41 Let us prav.] In ancient Li- 
turgies these words often served 
as a mark of transition from one 
sort of prayer to another, viz. from 
what the Latins call preces, to 
what they term Orationes: the 
Preces were those alternate peti- 
tions, which passed conjointly be- 



tween the priest and people ; the 
Orationes were those that were 
said by the priest alone, the peo- 
ple oi.ly answerina; Amen. 

42 Miss. Sarisb. 

43 Psalm xliv. 26. and Ixxix, 
9. 

44 Psalm cvi. 8. 

45 Psalm xliv I. 



OflJie Litany. 187 

the same occasion, this is laid down as the ground of our Sect IV. 
future hope. '" 

For the wonderful relations which we have heard with 
our ears, and our fathers have declared unto us, of God's 
rescuing this particular Church at first from Popery, and 
of his delivering and preserving it ever since from fac- 
tion and superstition, from so many secret seditious and 
open rebeilioris, fully assure us that his arm is not short- 
ened. 

And therefore the people again say, Lord, arise, help ^^l^' ^_ 
us, and deliver us for thine honour : which is no vain re- rise. &«. 
petition, but a testimony that they are convinced they for ihine 
did wisely to ask of this God (who hath done so great ^°"our. 
things for his people in all ages) now to arise and help ,• 
that so the honour he hath gotten by the wonders of his 
mercy may be renewed and confirmed by this new act 
of his power and goodness. 

§. 6. To this is added the Doxology in imitation of qi |^„ 
Ddvid, who would often, in the very midst of his com- to the Fa- 
plaint, outof a firm persuasion that God would hear him iher, 4-g. 
suddenly break out into an act of praise'^. A ad thub we, 
having the same Cod to pray to, in the midst of our 
mournful supplications, do not only look back on former 
blessings with joy and comfort, but forward also on the 
mercies we now pray for : and though we have not yet 
received them, yet we praise him for them beforehand, 
and doubt not, but that, as he was glorified in the begins 
ning for past mercies, so he ought to be now for the pre- 
sent, and 5/irt//6£ hereafter for future blessings. 

§. 7. But though the faithful do firmly believe, that r^^^ f^,, 
they shall be delivered at the last, and do at present re- lowing rer 
joice in hopes thereof; yet because it is probable their spouses, 
afl^ictions may be continued for a whije for a trial of their 
patience, and the exercise of their other graces ; for 
that reason we continue to pray for support in the mean 
time, and beg of Christ to defend us from our enemies, and 
to hok graciously upon our afflictions ; pitifully [or with 
pjty'] to behold the sorrows of our hearts, and mercifully to 
forgive our sins, which are the cause of thera. 

And this we know he will do, if our prayers be ac- 
cepted ; and theiefore we beg of him favourably with 
mercy to hear them, and do beseech him, as he assumed 
our nature, and became the Son of David ( vhercby he 
took on him our infirmities, and became acquainted with 
our griefs) to have mercy upon us, 

46 Psalm \i. 8. and xxii. 22, &^' 



188 Of the Litany. 

GJiap. IV. And because the hearing of our pr^iyers in the time of 
-*— — - distress is so desirable a mercy, that we cannot ask it too 
fervently nor too often 5 we therefore redouble our cries, 
and beg of him as he is Christy our anointed Lord and 
Saviour, that he would voitchsaje to hear us now, and 
whenever we cry to him for relief in our troubles. And, 
to shew we rely on no other helper, we conclude these 
Supplications with David's words in a like case''^ O 
Lord let thy mercy be shewed upon us^ as zue do put our trust 
in thee. To him, and to him only, we have applied our- 
selves ; and as w^e have no other hope but in him, so we 
may expect that this hope shall be fulfilled, and that we 
shall certainly be delivered in his due time. 
Theprayer §, 8. The whole congregation having thus addressed 
fvlru our" ^^^ Son; the priest now calls upon U3 to make our appli- 
troubles. cation to the Father (who knows as well what we suffer 
as what we can bear) in a most fervent form of address, 
composed at first by St. Gregory above one thousand one 
hundred years ago^f, but afterwards corrupted by the 
Roman Church, by the addition of the Intercession of 
Saints*^ v/hich our Reformers have left out, not only 
restoring but improving the form.* 

I Sect. V. Of the Prayer of St. Chrysostorrif and 

■ '2 Cor. xiii. 14. 

'y HE Litany, as I have already observed, was froraerly 
The pray- g distinct service by itself, and was used generally after 
ChrvsoJ- Morning Prayer was over ; and then these two final 
torn" and pra^ ers belonged particularly to this service. But it be- 
SCor.iiii. jngr now used almost every where with the Morning 
Prayer, these Iritter collects, being omitted there (after 
some occasional prayers, which shall be spoken of next) 
come in here ; and how fit they are for this place may 
be seen V)y whatis said of them already. 

47 l^palm xxxiii. 21. col. 15^5. 6. 

48 Sacram. 6. Gr g. torn. ii. 49 IViiss. Sarisb. 

*The Eig:li?h reformers not only left out the expression, *'for the 
sakfc of the inieroe-^'ion of thy saint?," but also inserted for the more 
con>piett> SGunty rigoiiiM this reli -r.co upon the mediation of sainfe, 
'^ Grant that in all oni- troubles we may pnt our v}hole trust and conji- 
dence in ihy mercy.'^'' In this way, observes Archbishop Seeker, do 
\vQ <•« borrow from the Church of Rome." 

' . Am. Ei>. 



14 



Of the Occasional Prayers and Thanksgivings* 1^9 

APPENDIX TO CHAP. IV. 

OJ the Occasional Prayers and Thanksgivings. 

Sect.' I. Of the six first Occasional Prayers, 

'FHE usual calamities which afflict the world are so - P^^^ '^ 
exactly enumerated in the preceding Liiany, and the chap }V. 

common necessities of mankind so orderly set down — ■ 

there ; that there seems to be no need of any additional The ?ix 6rpt 
prayers to complete so perfect an office. But yet be- ^c*^'''^"** 
cause the variety of the particulars allows them but a 
bare mention in that comprehensive form; the Church 
hath thouf^ht good to enlarge our petitions in some in- 
stances, because there are some evils so universal and 
grievous, that it is necessary they should be deprecated 
with a peculiar importunity; and some mercies so exceed- 
ing needful at some times, that it is not satisfactory enough 
to include our desires of them among our general requests; 
but very requisite that we should more solemnly petition 
for them in forms proper to the several occasions. Thus 
it seems to have been among the Jews: for that famous 
prayer which Solomon made at the dedication of the 
Temple*^ supposes that special prayers would be made 
there in times of fi^ar, Drought, Pestilence, and Famine. 
And the light of nature taught the Gentiles, on such ex- 
traordinary occasions, to make extraordinary addresses 
to their gods*^ Nor are Christians to be thought less 
mindfulof their own necessities. The Greek Church 
hath full and proper offices for times of Drought and 
Famine, of ffar and Tumults, of Pestilence and Mortality. 
and upon occasions ofEarthquakes also, a judgment very 
frequent there, but more seldom in this part of the world. 
In the Western Missals there is a Collect, and an Epistle 
and Gospel, with some responses upon every one of these 
seldom indeed agreeing with any of our forms, which are 
subjects, the shortest of all ; being not designed for a com- 
plete office, but appointed to be joined to the Litany or 
Morning and Evening Prayer, every day while the occa- 
sion requires it ; that so according to the laws of Charles 
the Great, " In times of Famine, Plague, and War, the 
" mercy of God may be immediately implored, withoul 
" staying for the King's Edict"." 

50 1 Kings viii. 33. 35. 37. 115. 

51 Lactant, lust 1. 2. c. 1. p. 52 Capitular, lib. l.cap. 118. 



190 



Of the Occasional Prayers 



Appendix ^, <2, The two first of these prayers, viz, those for Rain 

Chap^ IV. ^"^ ^^^ -^^^^ Weather^ are placed after the six collects at 

"" the end of the Communion Office, in the first book of King 

WhenQrst Edwat-d Vl. The other four were added afterwards to 

•deled. his second book, in which they were all six placed, as 

now, at the end of the Litany. But in the jid Common 

Prayer Book of Queen Elizabeth and King James 1. the 

second of the prayers in the time of Dearth and Famine 

was omitted and not inserted again till the Restoration 

of King Charles II. 

Sect. II. Of the Prayers in the Ember-Weeks, 



The pray- 
er* in the 
Eottber- 

"Weeks. 



When 

5idded. 



1 HE Ordination of Ministers is a matter of so great 
concern to all degrees of men, that it has ever been done 
with great solemnity : and by the thirty-first canon of the 
Church it is appointed, That no Deacons and Ministers be 
made and ordained, but only upon the Sundays .immediately 
following jejunia (^uatuor icmporum^ commo7\ly called Em- 
ber-Weeks, And since the whole nation is obliged, at 
these times, to extraordinary Prayer and Fasting ; the 
Church hath provided two forms upon the occasion, of 
which the first is most proper to be used before the can- 
didates have passed their examination, and the other af- 
terwards. They were both added to our Common 
Prayer Book at the last review; though the second oc- 
curs in the Scof^h Liturgy, just before the Prayer of St. 
Chrysostom, at the end of the Litany. 

As to the original, antiquity, and reason of these four 
Ember Fasts, and the fixing the Ordination of Ministers 
at tho; e times, I shall take occasion to speak hereafter ; 
and shall only observe farther in this place, that it is a 
mistake in those who imagine that these prayers are on- 
ly to be used upon the three Ember-days, i, e, upon the 
Wednesday, Friday, and Saturday in every Ember- 
Week ; the rubric expressing as plain as words can do, 
that one of them is to be said every day m the Ember- 
Weeks, i. e. kgmnmer (as it is expressed in thr Scotch 
Liturgy) on the Sunday before the day of Ordination, 

Sect. IlL Of the Prayer that may be said after any 
of iheform&r* 



When first This prayer was first added 



£tdded 



m 



Common Prayer Book, and not 



Queen Elizabeth's 
by order of King 



James I. as Dr. Nichols affirms. When it was first insert. 



and Thanksgivings, 191 

ed, it was placed just after the prayer in the time ofjany Sect. IV. 

common Plague or Sickness, (that being then the last 

of the prayers upon particular occasions,) but at the re- 
view after the Restoration, the two prayers for the Em- 
ber-Weeks were inserted just after that, and the collect 
we are speaking of, ordered to be placed immediately 
after those prayers. The Printers indeed set it in the 
place where it now usually sland«fj viz. between the 
prayers for all Conditions of Men and the general Thanks- 
giving : but the commissioners obliged them to strike it 
out, and print a new leaf, wherein it should stand just 
before the praytr for the Parliament. But notwithstand- wron^ 
ing this, in all the following impressions, this order was placed in 
again neglected, and the prayer that we are speaking of »!' ^^-^ ^^" 
has., in all editions ever since, been continued in the same {^^"co^ra. 
place, viz, just after the prayer for all Condilioi„s of Men, monPray 
IBut as no edition of the Comnjon Prayer is authorized er. 
by act of Parliament, but such as is exactly conformable 
to the Sealed Books" ; we cannot justify ourselves in 
using it after that prayer, since the Sealed Books assign 
it a quite different place.* 

53 To understand what is meant by the Sealed Books, see a clause 
toward the end of the Act of Uniformity, 

* Shepherd says that Wheatly ha? only echoed the account of Dr. 
Nicholls in which he suspects there is some mistake. *• In the copies 
of the Book," says he, *' which agreeably to a clause in the act of uni- 
formity, were collated with the engrossed statute, the prayer in ques- 
tion, evidently through inadvertency, is printed in two different pla- 
ces, once before * the prayer for Parliament,' and again before < the 
General Thanksg-iving-.' The latter, the Commissioners have erased, 
by drawing with a pen, through the upper and lower parts of the prin- 
ted text, two lines. The prayer is of course left in its proper place. 
Exclusively of the erasure, an inspection of the Sealt-d Books will, I 
apprehend, afford satisfactory proof that a new leaf was not print ed,^* 
A sinf^ular fatality has attended this excellent prayer. In the Ameri- 
can Prayer Book, it has been omitted, either from inadvertency or de- 
sign, though it would be difficult to assign an adequate reason for the 
omistiion. For the sake of those who have no access to the English 
Prayer Book, it has been thou.^ht best to insert it in this place. 
•• O God, who.'e nature and property is ever to have mercy and to for- 
give, receive our humble petitions ; and though we be tied and bound 
with the chain of our sins, yet let the pitifulness of thy great mercy 
loose us, for the honour of Jesus Christ our Mediator and Advocate. 
«4men." It is a prayer of ancient date, having run thus in the old offi- 
ces : Deus, cui proprium est misereri semper et parcere ; suscipe dc- 
precat ionem nosdam : ut nos et omnes famulos tuos, quos delictorum 
catena constringit, miseratig tua pietatis clementtr absolvat. 

Am. £s. 



192 Qftht Occasional Prayers 

Appendix 

Chap! IV. ^^^T» iV. Of ike Prayer for the High Court of 
Parliament, 

The pray- T HOUGH the ancient inonarchs of this kingdom^ 
H'-hCo"^t Saxons and Normans, coming in by conquest, governed 
of Parlia- according to their own will at first ; yet in aftertimes 
ment. they chose themselves a great Council of their Bishops 
and Barons, and al last freely condescended to let the 
people choose persons to represent them : so that we 
have now hnd Parliaments for above four hundred years, 
consisting of Bishops and Barons to represent the Cler- 
gy and Nobility, and the Knights and Burgesses to rep- 
resent the Commons. But these being never summoned 
but when the King or Queen desires their advice, de 
arduis Regni negotiis, and they having at such times great 
affairs under their debate, and happy opportunities to 
do both their Prince and Country service ; it is fit they 
should have the people's prayers for their success. And 
accordingly we find not only that the primitive Christ- 
ians prayed for the Roman Senate*S but that even the 
Gentiles offered sacrifices in behalf of their public 
Councils, which were always held in some sacred 
place". In conformity therefore to so ancient and uni- 
versal a practice, this prayer for our own Parliament 
was added to the last review. 

Sect. V. Of the Prayer for all Conditions of Mm» 

Wh. fi t Before the addition of this prayer, which was made 
added. ^ut at the last review, the Church had no general in- 
tercession /or a// Conditions of Men, except on those 
days upon which the Litany was appointed. For which 
reason this collect was then drawn up, to supply the 
want of that office upon ordinary days ; and therefore 
it is ordered by the ru brick to be used at such times, when 
. the Litany is not appointed to be said : consonant to which 
to be used ^^ ^^ ^^^'> ^ believe, a universal practice, and a very 
in the Af- reasonable one, 1 think, to read this prayer every Even- 
ternoons. ing, as w^ell as on such Mornings as the Litany is not 
said ; though Dr. BisFe informs us*^, that " Bishop Gun- 
" ning, the supposed Author of it, in the college where- 

54 Tertiil. Apologet. 56 Beauty of Holiness in the 

55 Al.ab Alex. Geu. Dier. 1, 4. Common Prayer, page 97, in th« 
c. ll.Aul.Gell. 1.14 c. 7. ' notes. ■' "" ^ ' 



and TJianksghings, 193 

" of he was head, suffered it not to be read in the after- Sect V. 
" noon, because the Litany was never read then, the "' " 

*' place of which it was supposed to supply." I know 
this form has been generally ascribed to Bishop 
Sanderson : but the above-mentioned Gentleman assures 
me, that it is a tradition at St. John's in Cambridge, that 
Bishop Gunning, who was for some time Master there, 
was the Author, and that in his time it was the practice 
of the college not to read it in the Afternoon. And t 
have heard elsewhere, that it was originally drawn up 
much longer than it is now, and that the throwing out a 
great part of it, which consisted of petitions for the 
King, the Royal Family, Clergy, &:c. who are prayed 
for in the other collects, was the occasion why the word 
finally comes in so soon in so short a piayer. It is not 
improbable, that the Bishop might have designed to 
comprehend all the intercessional collects in one : but 
that the others who were commissioned for the same af- 
fair, might think it better to retain the old forms, and so 
only to take as much of Bishop Gunning's as was not 
comprehended in the rest.* 

§. 2. There being a particular clause provided in this Collects 
prayer, to be said when any desire the prayers of the congre- vl^Uati 
gallon, it is needless as well as irregular to use any col- offi e not 
lects out of the Visitation office upon these occasions ; to be used 
as some are accustomed to do, without observing the ^**^'^®* 
impropriety they are guilty of in using those forms in 
the public congregations, which are drawn up to be used 
in private, and run in terms that suppose the sick person 
to be present.! 

* '• We here pray n\ort especially for the good estate of the Catholic 
Churrh.''* [Arijer. Lit. /or thy holy church universal ,] »' not so much 
for the external provperii^ and grandeur of any particular establish- 
ment, but tliat the whole, the Oriental, the Greek, the Latin, the He- 
formed, the Briti.'^h, and the Amtriican f.hurches, with e^ery orlier de- 
nomination of Christians, may be led into the way of truth ; neitlier in- 
troducing modern fanciful innovations, nor receiving an< ieiit bereiical 
opinions ; but that they may hold the faith * once delivered to the 
saints,' m unity of spirit^ in the bond of peace^ arid tn nghteousness 
of life.'*'' Shepherd. 

" As in the creeds we acknowledge one Holy Catholic Church ; so 
m our prayers we always count our own Church, hs contained and em- 
bodied in it. Wherefore neither in this intercession, nor in the Lit- 
any, nor in the prayer for the Church Militant, is there «ny express 
mention of the Church of England [the Protestant Episcopal Church 
in America] or of this church as any way distinct or separate from 
others." Dr. Bisse. 

t These remarks it will be readily seen, are not applicable to th^ 
Z 



194 Of the Thanksgivings* 



Chap. IV. 



Sect. VI. Of the Thanksgivings^ 

Hiv^nT^ Praise is one of the most essential parts of God's 
Thinks- worship, by which not only all the Christian world, 
giviug. but the Jews and Gentiles also paid their homage to the 
Divine Majesty ; as might be shewed by innumerable 
testimonies : and indeed considering how many bles- 
sings we daily receive from God, and that he expects 
nothing else from us in return but the easy tribute of love 
and gratitude, (a duty that no one can want leisure or a- 
bility to perform,) it is certain no excuse can be made for 
the omission of it. It is pleasant in the performance^'', 
and profitable in the event; for it engages our great Be- 
nefactor to continue the mercies we have, and as well 
inclines him to give, as fits us to receive more^'. 
These §. 2. Therefore for the performance of this duty the 

forms of reverend compilers of our Liturgy had appointed the Hal^ 
eHn ^^" l^^ujah^ the Gloria Patri, and the daily Psalms and Hymns, 
when^add- ^"^ because some thought that we did not praise God so 
cd. particularly as we ought to have done upon extraordinary 

occasions, some particular Thanksgivings upon deliver- 
ance from Droughty Rain, Famine^ War^ Tumults^ and Pes* 
iilence^ were added in the time of King James I. And to 
give more satisfaction still, by removing all shadows of 
defect from our Liturgy, there was one General Thanks- 
giving added to the last review for daily use, drawn up 
(as it is said) by Bishop Sanderson, and so admirably 
composed, that it is fit to be said by all men who would 
give God thanks for common blessings, and yet peculiar- 
ly provided with a proper clause for those who, having 
received some eminent personal mercy, desire to offer 
up their public praise : a duty which none that have had 
the prayers of the Church, should ever omit after their 
recovery, lest they incur the reprehension given by our 
Saviour to the ungrateful Lepers recorded in the Gospely 
Were there not ten cleansed ? but where are the nine^'^ ? 

American Liturgy. Was it not an oversight in printing the American 
Prayer Book, that the particular clause here mentioned was omitted ? 
Tnereare many occasions not provided for by the occasionai prayers, 
"whii h render such a general clause very desirable. V. hat renders 
the omis?ion more remarkable, the clause in quettion Wbs retained ia 
" the proposed Book." Am. Ed. 

57 Psalm cxlvii. 1. 59 Luke xvii. 17. 

58 Pealm ixvii. 5. 6. 7. 



Of thi Sundays, Holy-days^ ire, 195 

CHAP. y. 

OF THE SUNDAYS AND HOLY-DAYS, 

AND THCIR IXTERAL 

Collects, Epistles, and Gospels. 

T/ie Introduction. 

The Collects, Epistles, and Gospels, to he used (at the cc- tulroduct. 
leb ration of the Lord^s Supper, and holy Communion, as — — - 
it was said in.all the old Common Prayer Books) through- 
out the year, standing next in order in (he common Prayer, 
Book, come now to be treated of : but because they are 
seldom used but upon Sundays and Holy-days, it is ne- 
cessary something should be premised concerning the 
reasons and original of the more solemn observation of 
those days in general. And first, 

I. Of Sundays in generah 

One day in seven seems from the very beginning to One day 
have been sanctified by God®^, and commanded to be in seven, 
set apart for the exercise of religious duties. All the ^^^ ^^P' 
mysteries of it perhaps are beyond our comprehension : 
but to be sure one design of it was, that men, by thus 
sanctifying the seventh day, after they had spent six in la- 
bour, might shew themselves to be worshippers of that 
God only, who rested the seventh day,, after he had fin- 
ished the heavens and the earth in six, 

§. 2. The reasons why the Jews were commanded to Saturday, 
observe the Seventh-day, or Saturday, in particular for ^^y the 

their Sabbath, were peculiar and proper to themselves : l^uu^.u 
1-1 /-111 1 II- I I r .. Sabbath. 

It was on this day God had delivered them from their 

Egyptian bondage, and overwhelmed Pharaoh and his 
host in the Red Sea : so that no day could be more pro- 
perly set apart to celebrate the mercies and goodness of 
God, than that, on which he himself chose to confer up- 
on them the greatest blessing they enjoyed. 

§. 3. But the deliverance of Israel out of Egypt by Sunday, 
the ministry of Moses, was only intended for a type and ^^J o^j" 
pledge of a spiritual deliverance which was to come by the^chris^ 
Christ : their Canaan also was no more than a type of tians. 
that heavenly Canaan, which the redeemed by Christ do 

60 Genesis ii» 3. 



196 



Of the Sundays and Holy-days^ 



Chap. V. look for. Since therefore the shadow is made void by 

~^~~ the coming of the substance, the relation is changed ; and 

God is no more to be worshipped and believed in, as a 
God foreshewing and assuring bj types, but as a God 
who hath performed the substance of what he promised. 
The Christians indeed, as well as the Jews, are to ob- 
serve the moral equity of the fourth Commandment, and, 
after six days spent in their own works, are to sanctify 
the seventh : but in the designation of the particular day, 
they may and ought to differ. For if the Jews were to 
sanctify the seventh day, only because they had on that 
day a temporal deliverance as a pledge of a spiritual 
one ; the Christians surely have much greater reasons 
to sanctify the first, since on that very day God redeem- 
ed us from this spiritual thraldom, by raising Jesus Christ 
our Lord from the dead, and begetting us^ instead of an 
earthly Canaan^ to an inheritance incorruptible in the hea- 
Tens.. And accordingly we have the concurrent testi- 
monies both of Scripture®* and Antiquity^^ that the 
first day of the week, or Sunday, hath ever been the sta- 
ted and rolemn time of the Christians meeting for their 
public worship and service, 

§.4. In the East indeed, where the Gospel chiefly pre- 
vailed among the Jews, who retained a great reverence 
for the Mosaic rites, the Church thought fit to indulge 
the humour of theJudaizing Christians so far, as to ob- 
serve the Saturday as a festival day of devotions, and 
thereon to meet for the exercise of religious duties ; 
as is plain from several passages of the ancients^^ But 
however, to prevent giving any offence to others, they 
openly declared, that they observed it in a Christian 
way, and not as a Jewish Sabbath®^ And this custom 
was so far frcm being universal, that at the same time all 
over the West, except at Milan in Italy®* Saturday wa s 
kept as a **fast, (as being the day on which our Lord lay 
dead in the grave,) and is still, for the same reason, ap- 
pointed for one of the fast days in the Ember-Weeks by 



Saturday, 
wbv and 
how ob- 
servffi by 
thr Ea-t- 
ern Chris- 
tians. 



61 Acts ii. 1. XX. 7. 1 Cor.xvi. 
2. Rev.i. 1L». 

62 S, Barnab. i. 15. Ignat. ad 
MagneP. }. 9 p. 23. Just, Mart. 
Apol. I. c. 89. p. 132. Tert. de 
Cnron. Mil. cap. 3.p.l02. A.Plin. 
1. 1,>. Epist. 97. Orig-, in Exod.xv. 
H^m.7. torn- i. p. 49. F. et alibi. 

63 Athanas. Homii.de Sement. 
torn. ii.p.60.A. Socrat.Hist.Eccl. 



1. 6. c. 8. p. 312 D, Concil.Laod. 
Can. 16. 51. torn. i. col. 1500. B. 
et 1505. B. 

64 Atiianap. ut supra. Concil. 
Laod.Can, 29.toni. i. col. 1501. C» 

65 Paulin. in Vita Ambr. 

66 lonocentii- primi Epist. ad 
Decent. Eugubin.c.4.Concil.tom. 
ii. col, 1246. D. Concil. Elib. Can. 
26. torn. i. col. 973. D. 



and their Collects, Epistles, and Gospels. 197 

the Church of England; which, in imitation both of I ntroduct. 
the Eastern and Western churches, always reserves to ~ 
the Sunday the more solemn acts of public worship and 
devotion. 

II. Of our Saviour''s Holy-days in general. 

But besides the weekly return of Sunday, (whereon ^"'',??^''' 
we celebrate God's goodness and mercies set forth in ^^yg^i°^' 
our creation and redemption in general,) the Church nera'. 
hath set apart some days yearly for the more particular 
remembrance of some special acts and passages oi our 
Lord in the redemption of mankind ; such as are his 
Incarnation and Kativiiy, Circumcision, Manifestation to 
the Gentiles J Presentation in the Temple ; his Fasting;, Pas' 
sion, Resurrection, diid Ascension; the Sending of the Ho- 
ly Ghost, and the jManifestafion of the Sacred Trinity, 
That the observation of such days is requisite, is evident 
from the practice both of the Jews and Gentiles : nature 
taught the one^'', and God the other, that the celebration 
of solemn festivals v/as a part of the public exercise of 
religion. Besides the feasts of the Passover, of fVeeks^ 
and of Tabernacles, which were all of divine appoint- 
ment, the Jews celebrated some of their own institution, 
viz. the feast of Pnrim^^ and the Dedication of the Tern- 
ple^^, the latter of wiiich even our blessed Saviour him- 
self honoured with his presence^"*. 

§. 2. But these festivals being instituted in remem- Christians 
brance of some signal mercies granted in particular to "o* *o ^b- 
the Jews ; the Christians, who were chiefly converted l^^f^l^^ 
ffom the Heathen world, were no more obliged to ob- 
serve them, than they were concerned in the mercies 
thereon commemorated. And this is the reason that 
when the Judaizing C-hristians would have imposed up- 
on the Galatians the observation of the Jewish festivals, 
as necessary to salvation; St. Paul looked upon it as a 
thing so criminal, that he was afraid the labour he had 
bestowed upon them to set them at liberty in the freedom 
of the Gospel had been in vain7^ : not that he thought the 
observation of festivals was a thing in itself unlawful, but 
because they thought themselves still obliged by the Law 
to observe those days and times, which being only shad- 

67 Plat, de Legibus, lib. 2.fom. 89 1 Maccab. iv, 59. 

ii. p. 653. D. ad Hen. Steph. Par. 70 John x. 22. 

1578. 71 Gal. iv, 10, 11. 

68. Esther ix. 



198 Of the Sundays and Holy-days^ 

Chap. V. ows of things to come, were made void by the coming 
p ~~ of the substance. 

festival ^* ^* ^^ ^^ ^^^ Celebration of Christian festivals, they 
how early thought themselves as much obliged to observe them as 
observed the Jews were to observe theirs. They had received 
Char^ch g^'^ater benefits, and therefore it would have been the 
highest degree of ingratitude to have been less zealous 
in commemorating them. And accordingly v/e find that 
in the very infancy of Christianity some certain days 
were yearly set apart, to commemorate the Resurrection 
and Ascension of Christ, the Coming of the Holy Ghost^ 
&c. and to glorify God, by an humble and grateful ac- 
knowledgment of those mercies granted to them at those 
times. Which laudable and religious custom so soon 
prevailed over the universal church, that in five hun- 
dred years after our Saviour, we meet with them dis- 
tinguished by the same names we now call them by ; 
such as Epiphany, Ascension-day, Whit-Sunday, <^c. and 
appointed to be observed on those days, on which the 
Church of England now observes them^^ 

III. Of Saints-days in general 

ITow iliey -BUT besides the more solemn festivals, whereon they 
were ob- were w^ont to celebrate the mysteries of thfir Re- 
served by demption, the primitive Christians had their Memories 
tlveC'hHs- Martyrum, or certain days set apart yearly in commem- 
tians. oration of the great heroes of the Christian Religion, 
the blessed Apostles and Martyrs, who had attested the 
truth of these mysteries with their blood: at whose 
graves they constantly met once a year, to celebrate 
Their virtues, and to bless God for their exemplary lives 
and glorious deaths ; as wtII to the intent that others 
might be encouraged to the same patience and fortitude, 
as also that virtue, even in this world, might not wholly 
lose its reward : a practice doubtless very ancient, and 
probably founded upon that exhortation to the Hebrews, 
' to remember those who had had the rule over them, and who 
had spoksTi unto them the word of God, and had sealed it 
with their blood^*. In which place the author of that 
Epistle is thought chiefly to hint at the martyrdom of 
St. James, the first Bishop of Jerusalem, who, not long 
before, had laid down his life for the testimony of Jesus. 

72 Const. Apost. 1. 5. c. 13.— 1. 8. 73 Heb. xiii. 7. 

c. 33. 



and iheir Collects, Epistles, and Gospels, 199 

And we find that those who were eye-witncs?es of the Introduct. 
sufferings of St. Ignatius, published the day of his mar- -~ 
tyrdom, that the Church of Antioch might meet together 
at that time to celebrate the memory of such a valiant 
combatant and martyr of Christ^-*. After this we read 
of the Church of Smyrna's giving an account of St. Poh'-- 
carp's martyrdom, (which was A. D. 147^*,) and of the 
place where they had entombed his bones, and 
withal professing that they would assemble in that place, 
and celf^brate the Birth-day of his Martyrdom with joy 
aiid gladness"*. (Where we may observe, by the way, 
that the days of the martyr's deaths were called their 
Birth days ; because they looked upon those as the days 
of their nativity, whereon they were freed from the pains 
and sorrows of a troublesome world, and born again ta 
the joys and happiness of an endless life.) These solem- 
nities, as we learn from Tertullian", were yearly celebra- 
ted, and were afterwards observed with so much care^ 
and strictness, (hat it was thought profaneuess to be ab- 
sent from the Christian assemblies upon these occa- 
sions'*. 

IV. Of the Festi-oah observed by the Church of England, 

1 HE following ages were as forward as those we ^^j^^* ^^'" 
have already spoken of, in celebrating the Festivals of church of 
the Martyrs and holy men of their time. Insomuch England 
that at the last the observation of holy-days became both observes, 
superstitious and troublesome ; a number of dead men's 
names, not over eminent in their lives either for sense or 
morals, crowding the calendar, and jostling out the festi- 
Talsofthe first Siints, and Martyrs. But at the reforma- 
tion of the Church, all these modern Martyrs were thrown 
aside, and no festivals retained in the calendar as days of 
obligation, but such as were dedicated to the honour of 
Christ, &c. or to the memory of those that were famous 
in the Gospels. Such as were, in the first place, the 
twelve Apostles, who being constant attendants on our 
Lord, and advanced by him to that high order, have each 
of them a day assigned to their memory. St. John the 

74 Act. Mart. Ignat. }.7.p.52. 135. A. B. 

75 Pearson.Dis^^rtal.Chronolo- 77 Da Coron. Mil. c. 3.p.l02. 
gic part 2 a cnp 14. ad 20. A. 

76 Eccles Smyrn. Epist. de 78 Eu-^eb. de Vit. Const. I. 4.c. 
Mart. S. Polycf.rp. i. 18. p.73. et 23. p. 636. C. Basil. Up. 336.tom> 
Euseb. Hislor. Ecci, 1. 4, c. 15. p. iii. p, 22Q, E. 



200 Of the Sundays and Holy-days^ 

Chap. V. Baptist and St. Stephen have the same honour done (o 

^ iheni ; the first because he was Christ's forerunner ; the 

other upon account of his being the fiist Martyr. St* 

Paul and St. Barnabas* are commemorated upon account 

I . ■■ . , I . ■ . . . ~~i 

St. Paul * ^t. Paul and St. Barnabas were neither of theni inserted 

and St. in the table of hol^-days prefixed to the calendar, till the 
Barnabas^ Scotch Liturgy was compiled, from whence they were taken 
why not JQ^Q Qyj. Q^jj 2ii the last review : nor were they reckoned 
the°tabIeof "P among the days that were appointed by the Act, in the 
holy-dajs. ^^^^ and sixth year of King Edward VlJ^ to be observed as 
holy-days ; though it is there expressly enacted, that no oth- 
er day but what is the? ein mentioned shall be kept or com- 
manded to be kept, holy. However the names of each of 
them were inserted in the calendar itself, and proper ser- 
vices were appointed for them in all the Common Prayer 
Books that have been since the Reformation. And in the 
first book of King Edward they are both red-letter holy-days : 
though in the second book (in which the other holy-days are 
also printed in red letters) the Conversion of St. Paul is put 
down in black, and St. Barnabas is omitted. But this last 
seems to have been done through the carelessness of the 
printer, and not through design ; proper second lessons be- 
ing added in the calendar against the day. The reason of 
their being left out of the table of holy -days, was, because if 
they fell upon any week-day, they were not to be observed 
as days of obligation^ or by ceasing from labour, nor to be bid 
in the church. Their proper offices might be used, so they 
were not used solemnly, nor by ringing to the same, after the 
manner used on high-holy-days. The reason why these werA 
not high-holy-days, 1 suppose, was, because the Conversion 
of St. Paul did always, and St. Barnabas did often, fall in 
Term-time ; during which time and the time of harvest, i. e* 
from the first of July to the twenty-ninth of September, it 
tvas ordained in Convocation by the authority of King Hen- 
ry VIll. in 1536, that no days should be observed as holy-days, 
except the feasts of the Apostles, of our blessed Lady, and 
St. George, and such feasts as the Kmg's Judges did not use 
to sit in Judgment in Westminster-Hali^**. The days in the 
terms in which the Judges did not use to sit were the feasts 
of the Ascension, of St. John Baptist, of All Saints, and of the 
Purification. By the feasts of the Apostles I suppose the 
twelve only were meant : and therefore St. Paul and St. Bar- 
nabas were excluded. But as they are inserted now in the 
table of holy-days, which, with the whole Liturgy, is confirm- 
ed bythe Act of Uniformity ; they are both of them days of 
equal obligation with the rest. 

r9 Chap III. 168. and Heylin'fi MisceUan€OUs 

€0 See Sparrow'sColleet.p.l6S;, Tracts, p. If. 



and their ColUcls, Ephllcs^ and Gospels* 201 

of their extraordinary call : St. Mark and St. Luke for ^'^^^°^^'^*- 
the service they did Christianity by their Gospels ; the 
Holy Innocents, because they arc the first that suffered 
upon our Saviour's account, as also for the greater solem- 
nity of Ciiristmas ; the birth of Christ bcin^ the occa^ioQ 
of their deaths* The memory of all other pious persons 
is celebrated together upon the festival of All-Saints : 
and that the people may know what benefits Christians 
receive by the ministry of angels, the feast of St. Michael 
and all Ar<gclsis for that reason solemnly observed in 
the Church, 

§. 2. Designing to treat in this chapter of all these "^^^^J^^^ 
days separately, in the order that they lie in the Common them. 
Prayer Book, I shall say nothing farther of them in this 
place ; but only shall observe in general, that they were 
constantly observed in the Church of England, from the 
time of the Reformation till the late Rebellion, when it 
could not be expected that any thing that carried an air 
of religion or antiquity could bear up against such an ir- 
resistible inundation of impiety and confusion. But at the 
Restoration our holy-days were again revived, together 
with our ancient Liturgy, which appoints proper Col- 
lects, Epistles, and Gospels, for each of them ; and orders 
the Curate to declare unto the people^ on the Sunday before, 
Tvhat holy-days or fasting-days are in the week foilowvtg to 
he observed^^. And the preface to the Act of Uniformity 
intimates it to be schismatical to refuse to come to church 
on those days. And by the first of Elizabeth, which is 
declared by the Uniformity-Act to be in full force, all 
persons, having no lawful or reasonable excuse to be absent^ 
are obliged to resort to their Parish-Church on Holy-days^ as 
7mII as Sundays, and there to abide orderly and soberly dur* 
ingthe time of divine service^ upon pain or punishment by 
the censures of the Cfiurch, and also upon pain of tzvelve 
pence for every offence^ to be levied by distress. 

§. 3. In relation to the concurrence of two Holy-days Of Coa- 
together, we have no directions either in the rubric or currence 
elsewhere, which must give place, or which of the two daya.°^* 
services must be used. According to what I can gather 
from the rubrics in the Roman Breviary and Missal, 
(which are very intricate and difficult,) it is the custom of 
that Church, when two holy-days come together, that 
the office for one only be read, and that the office for the 
•ther be transferred to the next day ; excepting that 

81 Rubric after the Nicene Creed. 
Aa 



302 Oftht Sundays and Holy-days^ 

^^^P- ^' some commemoration of the transferred hoiy-daybe 
made upon the first day, by reading the hymns, verses, 
&c. which belong to the holy-day that is transferred. 
But our Liturgy has made no such provision. For this 
reason some ministers, when a holy-day happens upon a 
Sunday, take no notice of the holy-day, (except that 
sometimes they are forced to use the second lessons for 
such holy-day, there being a gap in the column of se- 
cond lessons in the calendar,) but use the service ap- 
pointed for the Sunday ; alledging that the holy-day, 
which is of human institution, should give way to the 
Sunday, which is allowed to be of divine. But this is an 
argument which 1 think not satisfactory : for though the 
observation of Sunday be of divine institution, yet the 
service we use on it is of human appointment. Nor is 
there any thing in the services appointed to be used on 
the ordinary Sundays, that is more peculiar to, or tends 
to the greater solemnity of the Sunday, than any of the 
services appointed for the holy-days. What slight 
therefore do we shew to our Lord's institution, if when 
we meet on the day that he has set apart for the worship 
of himself, we particularly praise him for the eminent 
virtues that shined forth in some saint, whose memory 
that day happens to bring to our mind ? Such praises are 
so agreeable to the duty of the day, that I cannot but 
esteem the general practice to be preferable, which is to 
make the lesser holy-day give way to the greater ; as an 
ordinary Sunday, for instance, to a Saint's day ; a Saint's 
day to one of our Lord's festivals ; and a lesser festival of 
our Lord to a greater : except that some, if the first lesson 
for the holy-day be out of the Apocrypha, will join the 
first lesson of the Sunday to the holy-day service : as ob- 
serving that the Church, by always appointing canonical 
Scripture upon Sundays, seems to contenance their use 
of a canonical lesson even upon a holy-day. that has a 
proper one appointed out of the Apocrypha, if that holy- 
day should happen upon a Sunday. But what if the An- 
nunciation should happen in Passion-week ; or either that 
or St. Mark upon Easter-Monday or Tuesday ? or what 
if St. Barnabab should fall upon Whit Monday or Tues- 
day ? or what if St. Andrew and Advent-Sunday both 
come together? In any of these concurrences 1 do not 
doubt but the service would be differently performed in 
different churches. And therefore I take this to be a 
case, in which the Bishops ought to be consulted, they 
having a power vested in them to appease all dizersity, (ij 



and their ColUcts, Epistles, and Gospels. 203 

any arise,) and to resolve all doubt concerning the riianner I ntroduct. 
how to understand, do, and execute the things contained m ~ 
the Book of Common Prayer*^,*' 

V. 0/ the Vigils or Eve. 

In the primitive limes it was the custom to pass great yj^-^^^ ^j,y 
part of the night that preceded certain holy-days in gocalled 
religious exercises and devotion ; and this even in those 
places which were set apart for the public worship of 
God. And these exercises, from their being performed 
in the night-time, came to be called Vigtlia, Vigils or 
Watchings. 

§. 2. As to the original of this practice, some are in- "^^^j^^JJ." 
clined to found it upon the several texts of Scripture lite- |j^^j^ 
rally understood, where Watching is enjoined as well as 
Prayer ; particularly upon the conclusion our Saviour 
draws from the parable of the ten virgins : Watch there- 
fore, for ye knozo neither the day nor the hour wherein the 
Son of man cometh^^. But others, with greater probabi- 
lity, have imputed the rise of these night-watches to the 

82 See the Preface concerning 83 Matt. xxv. 13. 

the Service of the Church. 

•" Uniformity of practice," says Shepherd, " was certainly intended 
by the Church, and what now may seem to require the direction of a 
rubric, or at least the decision of tht; Diocesan, our forefathers in all 
probability, thought sufficiently plain. They knew that prior to the 
reformation, (admitting that the piactice of England corresponded with 
that of the Roman and Gallican churches,) the service fo rail the holy- 
daye now retained, being doubles, generally took place of that appoint- 
€d for ordinary Sundays. They would therefore naturally read the 
•ervice for the Saint's day, and omit that for the Sunday in general. 
This continues to be the practice of the Roman Church, and it was the 
practice of the Gallican Church for more than a century after the era 
of our reformation. In some parts of the late Gallican Churcii a change 
took place about the beginning of the present century, [the 18th] and 
the service for the Sunday was appointed to supersede that for the saint's 
day. But in our church no such alterations have been made by law- 
ful authority. Hence it would appear that the service for the aaintfe' 
day, and not that for the Sunday should be used And notwithstand- 
ing there exists some diversity of opinion on this subject, yet the most 
general practice seems to he to read the Collect^ Epistle and Gospel Jot 
the Saint^s day, and it is most consonant to that practice to read also 
the first lesson appropriated to that diy.'* Grit. & prac. el ucidjVol. I. 
p 204-5. 

Shepherd observe? that prior to the reformation the office for the 
saints day on all doubles cenkballT superseded the office for the 
Sunday. The exceptions to this general rule he has given in another 
part of the same volume (p. 190 note) vis. the Sundays of Advent and 
Lent, easter-day, Whitsunday and Trinity Sunday, which took place of 
doubles. Am. Ed. 



f04 Of the Sundays and Holxj-days^ 

Chap, V. necessity which Christians were under of meotintj in (.he 
■ night, and before day, for the exercise of their public de- 
votions, by reason of the malice and persecution of their 
enemies, who endeavoured the destruction of all that ap- 
peared to be Christians**. And when this first occasion 
ceased, by the Christians having liberty given them to 
perform their devotions in a more public manner, they 
still continued these night-watches before certain festi- 
vals, in order to prepare their minds for a due observa- 
tion of the ensuing solemnitv^^ But afterwards, when 
these night-meetings came to be so far abused, that no 
care could prevent several disorders and irregularities, 
the Church thought fit to abolish them: so that the 
nightly watchings were laid aside, and the fasts only re- 
tained, but still keeping the former name of Vigils^. 
§. 3. The festivals that have these Vigils assigned to 
th'aiJ^hl've ^^^"^ ^^ ^^^^ Church of England'% are the Nativity of our 
Vi'^ils. Lord and Purification of the blessed Virgin Mary, the 
Annunciation of the blessed Virgin, Easter-day, Ascen- 
sion day, Pentecost, St. Matthias, St. John Baptist, St. 
Peter, St. James, St. Bartholomew, St. Matthew, St. Si- 
mon, and St. Jude, St. Andrew, St. Thomas, and All- 
Saints.* The reason why the other holy-da^^s have no 
Which Vigils before them, is, because they generally happen 
o«7„rrJ' either between Christmas and the Purification, or be- 

ana wiij. ^ Tin * • i i • i i 

tween Laster and Whitsuntide; which were always es- 
teemed such seasons of joy, that the Church did no^^ 
think fit to intermingle them with any days of fasting and 
humiliation. They that fall between Christmas and the 
Purification, are the feasts of St* Stephen, St. John the 
Evangelist, the Holy Innocents, the Circumcision, and 
the Convertion of St. Paul«^ The others that may hap- 
pen between Easter and Whitsuntide, are St. Mark, St. 
Philip and St. James, and St. Barnabas, It is true in- 
deed, the festival of our Lord's Ascension, which is al- 

84 See Jo*in xx. 19. Acts xiu tory, vol. ii. page 213. 

J2. and xx. 7 Terhi]. de Coron. 87 See the table of the Vigils, 

c. 3. Fiip. lib, 10. Ep. 97. &o.before the Calendar,which was 

85 Tert. ad Uxor. lib. 2- Eiiseb. first inserted at the last review, 
de Vit. Const, lib, 4. Ifieron.ad Thoue;h the days before these sev- 
Ripar. adv. Vigi!antium. eral fcftivais were marked for 

86 It seems the Vi.^il upon Ally fasts in the Calendar in all the 
hallows Day at night was kept by Common Prayer Books, except 
watching, and rin<fing of belts all King Edward's. 

niirht long, till the year 1545, when 88 The day before the conver- 

king Hfeiiry VIII. wrote to Cran- sion of St. Paul is marked for a fast 
jner to abo!i«h it. Collier's His- in the Scotch Liturgy. 
*The observance of Vigijs is not retaiiaed ia the American Church. 



&nd their Collects^ Episthsi and Gospels. 205 

wp.ys ten days before Whitsunday, has a Vigil before Introdiict. 
it : hut it may he worth inquiring, whether. there was any ' 

Vigil prefixed to it before the institution of the Rogation- 
Frwsts, which were appointed upon the three days that 
precede this fesiivrd. There are two holy-days not 
yet named, that have no Vigils, though they do iiot hap- 
pen in either of the above-mentioned seasons : the one 
is in September, viz. the feast of St. Michael and All 
Angels; the other in October, viz. the festival of St. 
Luke. Upon the first of these, one reason for the insti- 
tution of Vigils ceaseth, which v/as to conform us to the 
exampieof the samts we commemorate, and to remind 
us that they passed through sufferings and mortifica- 
tions before they entered into the joy of their Master ; 
whereas thos:- tuinistering spirits, for whose protection 
and assistance we return God thanks on that daj^, w^ere 
at first created in full possession of bliss. The reason 
why the letter, viz. St. Luke, has no Vigil, is because 
the eve of that saint was formerly itself a celebrated 
holy-day in the Church of England, viz. the feast of St. 
Etheldred : but that reason being naw removed, I sup- 
pose every one is left to his OAvn liberty, as to his pri- 
vate devotions, whether he will observe the eve as a 
Vigil or riot. 

§. 3. All Sundays in the year being appointed by the J/^^ ,^^^{^ 
Church to be observed as festivals, no vigil is allowed to ^p^n ^ 
be kept upon any of those days : there being a particular Monday 
I'ubric to order, 7'hat if any of the feast-days that have a *°^^^^^^' 
Vi^ilfall upon a Monday^ then the Vigil or fast-day shall ^^ the Sa- 
he kept upon a Saturday, not upon the Sunday next before turday. 
it^'^. But from hence a query ariseth, ^'tz, on which even- 
ing service the collect for the festival is to be used : the Whether 
rubric indeed relating to this matter seems to be worded the collect 
very plain, viz. That the collect appointed for every Sunday, of a Mon- 
orfor any holy-day that hath a Vml or eve, shall be said at ^^^J-^^^'^Xe 
the evening seii;ice next before ^ ; but then this rubric seems used upon 
U) suppose that the day before is the Vigil or eve ; and theSalur- 
makcs no provision in case the festival falls upon the t^J^l 
Monday, when we are directed by the rubric above cited eve"mug. 
to keep the Vigil or fast upon the Saturday. Here then 
we are left at an uncertainty, nor can we get any light 
by comparing our present Liturg:y with any former Com- 
mon Prayer Book, because both these rubrics, together 

89 See the Rnhric at the bet- 90 See the Rubric before the col- 
Hom of the table of Vlgilg. leet for the 1st Snnday in advent. 



^08 Of the Sundays and Holy -days, 

Cfeap. V. with the table of Vigils or eves, were first added at the 
'•r-rrrrr'Trr- Jast revlew. AcGording to Mr. Johnson indeed, who 
imagines that the collect for the festival is appointed to 
be used upon the evening before, because then the holy- 
day properly begins, we ought to read the collect upon 
the Sunday evening, though the Vi^il be kept upon the 
Saturday. For he observes^^ that " the Church of Eng- 
" land has divided her nights and days according to the 
"Scriptural, not the civil account : and that though our 
" civil day begins from midnight, yet our ecclesiastical 
'* day begins at six in the evening. And therefore the 
" collect for the Sunday is to be read on what in our civil 
" account is called Saturday evening, and the collect of 
" every greater festival at evening prayer next before, 
" The proper time for vespers or even-song is six of the 
" clock, and from that time the religious day begins : 
" therefore where evening prayer is read at its proper 
" season, the collect for the Purification may well be used 
" as the rubric directs, on what they call the foregoing 
" evening, notwithstanding those words. Thy only Son 
*' was Tms DAT presented in the Temple,'^'' But against 
this supposition lie two objections ; the one is, that there 
are very few churches which begin prayers after six in 
the evening, which Mr. Johnson affirms to be the proper 
time for vespers or even-song : though if they did, the 
same difficulty would occur what collect we must use at 
evening prayer upon the festival itself, for then,according 
to Mr. Johnson, another day begins. But farther, if the 
day begins at six of the clock on the evening before, then 
the collect of every festival ought to be used on the fore- 
going evening ; whereas the rubric only orders, that the 
collects for Sundays, and sych holy-days as have Vigils 
and eves, be said at the preceding evening service, and 
consequently supposes that the collects of s uch festivals, 
as have no Vigils, are only to be used upon the festivals 
themselves*. From whence too we may observe by the 

* Mr. Johnson has been pleased to reply to this, that ** it 
*' is so certain that six is the hour of even-song, that no 
" man will dispute it who is not a perfect stranger to things 
" of this naturega." That it was so formerly, whilst the 
old canonical hours of prayer were strictly observed, 1 rea- 

91 Clergyman's Vade Mecum, da to his Clergyman's Vade Me- 
c. 22. page 210. cum, at the end of his two cases, 

92 See Mr. Johnson's Adden- pages 106, 1Q7. 



and their Collects^ Epistles, and Gospels, SOF 

way, it is a mistake in those who use the collects of all Introdact. 
holy-days whatsoever i:pon the evening before. I know - — — ^~ 
indeed it may he urged against this last observation, 



(lily allow. But that it is so still, I was not aware : for I own 
myself to be so much a stranger to things of this nature, as 
to have been hitherto of the opinion (though I shall be glad 
to alter it, when I shall be better informed) that, upon re- 
ducing the seven offices^^ into two, viz. Mattins and Even- 
Song, or Morning and Eevning Prayer, as we now general- 
ly call them, there were no hours tixed for the saying of ei- 
ther. '1 he same learned Gentleman says farther in the 
same place, that " they who terminate the feasts 
" within certain minutes, and because six is the hour of ves- 
** pers will allow no latitude, have never considered that in 
'' the Scripture language (which is the best guide in this 
" matter) what is expressed by the fvening^ and going down 
" of the Sun., in one text, (Deut. xvi. 6.) is called the time 
*' between the two evenings in another, (Exod. xii. 6.) And 
*' the time of the evening scacrifice is expressed by this last 
" phrase, (Numb, xxviii. 4.) And it is notorious that this 
*' was any time between the ninth and twelfth according to 
*» them, the third and sixth with us." These texts of Scrip- 
ture I have seen before ; and have since considered how far 
they help Mr. Johnson's argument. But I cannot see yet 
that they prove any more than that they who began the day 
punctually at six one evening, ended it as punctually at six 
the next. But that the Church of England divides her 
nights and days according to the Scriptural, and not the ci- 
vil account, is his assertion, and not mine. To him it is clear, 
but not to me, that feasts are to be kept from even-song to 
even-song inclusively^*. That the festival day is not past till 
even-song is ended, 1 willingly grant : but that the festival 
begins at even-song before, wants I think a better proof. 
That the collect for a holy-day that hath a Vigil or eve, is to 
be said at the evening service next before, the rubric ap- 
points : but that the evening before is therefore part of the 
festival, I know not how to reconcile with another rubric 
that calls the eve or Vigil a fast95. I rather take it, that 
the evenings before such festivals as have Vigils are de- 
signed by the Church to be preparations to the festivals, 
rather than parts of them : and therefore I know not what 
Mr. Johnson means when he tells us, *' that holy-days which 
" be;>in not till morning prayer are not perfect feasts, but 
" were deemed to be of inferior rank by them that had the 

9* See Mr.Johnson^Ecclesias- 94 Addenda ut supra, 

tica) Laws, Av D. 740, 28, aud 95 See the Rubric at the end of 

957,19- the table of Vigil;. 



208 Of the Sundays and Holy-days, 

Ghap. V. tjjc^t (_ijg Collect of the Nativity is directed by anothcrru- 
'-"———^ brie to he said continually from Christmas-day unto New- 
Year^S'Eve ; and what makes this objection tne stronger, 
is, that before the last review of the Lituigj, the Christ- 
mas collect was to be said uniii New-Year's-Day. The 
changing Day therefore for eve looks soniething remark- 
able ; and as if they purposely designed that the collect 
of the Circumcision should be used on tiie evening before 
and that the collect of the Nativity should be then left 
off: the Church always speaking exclusive of the time 
or place it mentions in any such directions. What an- 
swer to make to this, I own 1 am at a loss. The best I 
can think of is, that New- Years-Eve being the common 
name given to the last day of the year ; the person that 
altered the rubric might imagine, that the feast of the 
Circumcision had really an eve belonging to it. But 
whatever might be the occasion of the alteration, I think 
it can be urged no otherwise against what I have said, 
than as a single exception from a general rule. 
The week- §• 4. Now 1 am speaking of this, I shall observe one 
daycoiJects thing more ; and that is. that whenever the collect of a 
u°e(Un^ Sunday or Holy-day is read at the evening service be- 
hoiy-days, ^or^ the loeekly collect that had been in course must be 
ortheh- omitted and give place. And the same rule, as I take it, 
eves. should be observed upon the holy-day itself, upon which 
no other collect ought to be used, but the proper one for 
the day. For the rubric, at the end of the order how Hit 
rest of the services appointed to be read, directs, that the 
collect, (^cfor the Sunday shall serve all the week after, 
where it is not otherwise ordered; which supposes, that in 
some places it is otherwise ordered, which must be (as it 
was worded in all the old Common Prayer Books) when 
there falls some feast that hath its proper^ u e, when any 
day falls that hath a proper or peculiar collect, &c. to 
itself: upon which occasions the rubric plainly supposes, 
that the collect for the Sunday shall be left out and omit- 
ted: the Church never designing to use two collects at 



" ordering of these matters*" When he gives us his author- 
ity for what he asserts, I shall readily submit : but till then I 
shall be of the opinion, that some festivals which have not 
Vigils are as perfect feasts ?ss some others which have : and 
that their not having Vigils assigned them, was not because 
they are of inferior rank, but for the other reasons that f 
have dven above. 



and iJiiir ColUcls, Epistles, and Gospels* 209 

once, except wii'iin ihe octaves of Christmas, and fh\r Introdiict. 
ia^ Advent an-i Lent; when, for the greater solemnity * 

of those solemn seasons, she particularly orders the col- 
lects of the principal days to be used continually after 
the ordinary collects. 

yr. Of days of Fasting or .Abstinence in general. 

I HAT Fasting or Abstinence from our usual sustenance 

is a proper means to express sorrow and -rief, and a fit F^''.!'"5' 
III- -1 II -I • "*^^ ^^' 

method to dispose our mmds towards the consideration ci^nt and 

of any thing that is serious, nature seems to suggest : and universal 
therefore all nations, from ancient times, have used fast- ^ ^"*^* 
ing as a part of repentance, and as a means to avert the 
anger of God. This is plain in the case of the Ninevites®^, 
whose notion of Fasting, to appease the wrath of God, 
seems to have been common to them with the rest of 
mankind. In the Old Testament, besides the examples 
of private Fasting by David^^, and Daniel^', and others; 
we have instances of public Fasts observed by the whole 
nation of the Jews at once upon solemn occasions.®^ It 
is true indeed, in the New Testament we find no positive 
precept, that expressly requires and commands us to fast : 
but our Saviour mentions Fasting with Almsgiving and 
Prayer, which are unquesti enable duties ; and the direc- 
tions he gave concerning the performance ofitsufiicient- 
]y suppose its necessity. And Le himself was pleased, 
before he entered upon his ministry, to give us an extra- 
ordinary example in his own person, by fasting forty days 
and forty nights* . He excused indeed his disciples from 
fasting, so long as He, the Bridegroom^ was with them ; be- 
cause that being a time of joy and gladness, it would be 
an improper season for tokens of sorrow : but then he 
intimates at the same time, that though it was not fit for 
them then, it would be their duty hereafter; (ov the dai/s^ 
says he, will come^ when the Bridegroom shall b' taken from 
them, and then ihey shall fas t^ . And accordingly we find, 
that after his ascension, the duty of Fasting was not only 
recommended^, but practised by the Apostles, as an}'- 
one may see by the texts of Scripture referred to in the 
margin* . After the Apostles, we find the primitive Cbris- 

96 Jonah iii. 5. 1 Ma't. iv. 2. 

97 Pealin Ixix 10. 2 Malt, ix. 15. 

98 Daniel ix. 3. 3 1 Cor vii. 5. 

99 See Let.xxiii. 26,&c.2Chro. 4 Aels siii. 2, and xiv.23. ICor. 
M.3. Ezra viii. Jl J«r. xxxvi. 9. is. 27, 2 Cor. vi. 5. and xi. 27. 
Zech. viii. 19. Joel i. 14. 

Be 



210 Of the Sundays and Holy-days^ 

Chap. V. (iaris very constant and regular in the observation both 
of their annual and weekly Fasts. Their weei<.ly Fasts 
were kept on Wednesdays and PVidays, because on the 
one our Lord was betrayed, and on the other crucified* 
The chief of their annual fasts was that of Lent, which 
they observed by way of preparation for their feast of 
Days of Easter. 

Fastinc, §. Q, Their manner of observing these Fasts was very 

served^b^ Strict; it being their general custom to abstain from all 

thrprimi f^od, till the public devotion of the church was over : 

tive Chris- which was about three of the clock in the afternoon, 

tians. though in the time of Lent they were not to eat till six in 

the evening; and even then they forbore both flesh and 

wine, the greater part of them feeding only upon herbs 

or pulse, with a little bread. Some used the dry diet, as 

nuts and almonds, and such like fruit, whilst others fed 

Fasting only upon bread and water* 

and Absil- c 3^ jj^ ^YiQ Church of Rome, Fasting and Abstinence 
distinguish admit of a distinction, and dirierent days are appointed 
edin the for each of them. On their days of Fasting, they are 
Church of allowed but one meal in four and twenty hours : but oa 
°°^^* days of Abstinence, provided they abstain from flesh, and 
make but a moderate meal, they are indulged in a colla- 
Whatdays ^^^^ ^^ night. The times by them set apart for the first 
appointed are, all Lent, except Sundays, the Ember-days, the Vigils 
for the one of the more solemn feasts, and all Fridays, except those 
oitherl'^ that fall within the twelve days of Christmas, and be- 
tween Easter and the Ascension. Theii days of Abstin- 
ence are all the Sundays in Lent, St. Mark's day, if it 
does not fall into Easter-week, the three Rogation-days, 
all Saturdays throughout the year, with the Fridays be- 
st. Mark, foi'c excepted, unless either happen to be Christmas-day. 
whyob- The reason why they observe St. Maik as a day of 
rdTy oT Abstinencp is, as we learn from their ow^i books, in imi- 
Abstinence tatlon of St. Mark's disciples, the first Christians of Al- 
by the Re- exandria, who, under this Saint's conduct, were eminent 
niamstf. fQ,, ^f^gj^. gj-^at prayer, abstinence, and sobriety. They 
farther tell us, that St. Gregory the Great, the Apostle 
of England, first set apart this day for abstinence and 
public prayer, as an acknowledgement of the divine 
mercy in putting a stop to a mortality in his time at 
Rome.* 

5 See their Practical Catechism Fas 
upon the S ,ndays, Feasts, and 



find their CollcclSy Epistles^ and Gospels, 21 1 

§. 4. I do not find that the Church of England makes Inirnduct. 
^ny difference between days of Fasting and days of Ab- . 

stinencc : it is tr:je, in the title of the table of Vigils, &:c. jj^^'l^ade" 
she mentions Fasts and Days of /Abstinence separately ; in the 
but when she conies to enumerate the parliculai-s, she Church of 
calls them all Days of Fasting or Abstinence^ without dis- ■^"■^^"'!^^. 
linguishing between the one and the other. Nor does i^ef ndays 
she any where point out to us what food is proper for of Fasting, 
such times or seasons, or seem to place any part of relig- ^"^' [J^''.^ 
ion in abstaining from any particular kinds of meat, it nj^^^J 'or 
IS true, by a statute still in force^ , llcsh is prohibited on bttv^een 
Fast days : but this is declared to be for a political reas- «">' d'fier- 
on, VIZ, for the increase of Cattle, and for the encour- ^"* ^'j^* 
agement of fishery and JNavigation. iSot rut tnat the 
statute allows that Abstinence is serviceable to virtue, 
and helps to subdue the body to the mind: but the dis- 
tinction of clean and unclean meats determined, it says, 
■with the Mosaic Law : and therefore it sets forth, that 
days and meats are in themselves all of the same nature 
and quality as to moral consideration, one not having a- 
ny inherent holiness above the other. And for this rea- 
son it is that our Church as I have said, no where makes 
any difference in the kinds of meat: but, as far as she 
determines, she seems to recommend an entire Absti- 
nence from all manner of food till the time of Fasting be 
over ; declaring in her Homilies', that Fasting (by the 
decree of the six hundred and ihirtij fathers, assembled at 
the Council ofChalcedon^ which was one of the four first 
general Councils, who grounded their determination upon the 
sacred Scriptures, and long continued usage or practice both 
of the Prophets and other godly persons before the coming if 
Christ ; and also of the Apostles and other devout men in the 
J^few Testament) is a withholding of meat, drink, and all nat- 
ural food from the body, for the determined time of Fasting. 

§, 6. The times she sets apart as proper for this duty "^^'h at days 
are such as she finds have been observed with Fasting j^/f^'J^*^^* 
and Abstinence by the earliest ages of the Church: 
Avhich, besides the Vigils above mentioned, arc the 
forty days oj Lent, the Ember-days at the four seasons, 
the three' Rogation-days diVid all Fridays in the year, except 
Christmas-day. 

§. 6. Every one of these seasons (except the Friday- Friday, 
Fast only) will come in turn to be spoken to hereafter : ^^•'' °^' 

•^ ' * ' f e rved as 

6 In (he second and third of 7 See (he first part of the Sor- ^ ^^'^* 
Kin^ Edw. VI. c. 19. mon of Fasting, 



212 Of the Sundays and Holy -days, 

Ghap. V. and therefore 1 shall wave saying cmj thing farther to 
' them here; and shall only observe of Friday in particu. 

lar, that it was always observed by the primitive Chris-. 
tians as a day of Fasting, who thought it \ery proper to 
hum hie theniseives on the same day weekly, en which 
the blessed Jesus humbled himself onc€, even lo the death of 
the Cross, for us miserable sinners. 



YU, Of the Collects^ Epistles, and Gospels m general. 



How the 

Ch'irch of 



A.LL the da3"s above mentioned, as weW Fasts as Festi- 
Encland vals, the Church of England still requires us to observe, 
ob^ervfs in such manner as may answer the end for which ihey 
these oays ^^.^^.^ appointed. To this end she always enlarges her 
ordinary devotions, adding particular lessons on most of 
them, propter Psalms on some, and the Communion Of- 
fice on all. The proper Lessons and Psalms 1 shall 
take notice of, when 1 come to treat of the particular 
days on which they are appointed : but because there 
are a Collect, Epistle and Gospel appointed for every 
Sunday and Holy-day throughout the year ; it is requi- 
site 1 should first sp^^ak of them in general, and show 
their antiquity as well as their suitableness to the days 
they belong to. And first of their antiquity. 
. §.2. That most of our Collects are very ancient, ap- 
nait. &a' p^ars by their Conformity to the Epistles and Gospels, 
of the Col- which are thought to have been selected by St. Jeroii), 
lects. and put into the Lectionary by him : For which reason 
many believe that the Collects also were first framed by 
him. It is certain that Gelaeius, who was Bishop of 
Rojne A. D. 492, ranged the Collects, which were then 
used, into order, and added some new ones of his own^: 
w^iich olfice was again corrected by Pope Gregory the 
Great in the year COO, whose Sacramentary contains 
nmst of the Collects we now use. But our Reformers 
observing that some of these Collects were afterwards 
corj'upted by superstitious alterations and additions, and 
that others were quite left out of the Roman Missals, and 
entire new ones, relating to their present innovations, ad- 
ded in their room ; they therefore examined every Col- 
lect strictly, and where the3^ found any of them corrupt- 
ed there they corrected them; where any new ones had 
been inserted, they restored the old ones; and lastly, at 
the Restoration, every Collect was again reviewed, when 

8 See Dr. Comber's History of Liturgies, Part 11. J. 14. page 68. 



and their Collects^ Epistles, and Gospels. 213 

whatsoever was deficient was supplied, and all that was I ntroduct. 
Init improperly expressed, rectified. The several alter- 
ations hoth then and at the Reformation shall be noted 
herenfier in their proper places: in the meanwhile I 
shall proceed to give the like general account of the E- 
pisiles and Gospels. 

§. 3. 1 have already hinted, that they are thought to q,,^^^^' 
have been at first selected by St. Jerom, and put into the the Epig- 
Lectionary by him. It is certain that they were very an- ties and 
ciently appropriated to the days whereon we now read Gospels, 
them ; since they are not only of general use throughout 
the whole Western Chnrrh, but are also commented up- 
on in the homilies of several ancient fathers, which are 
said to have been preached upon those very days, to 
which these portions of Scripture are now affixed. So 
that they have most of them belonged to the same Sun- 
days and Holy-days vve now use them on. for above 
twelve hundred years; as 1 might easily show also from 
several authorities^. 

§. 4. In all the old^Common Prayer Books, except the ^" ^I^'** 
Scotch one, the Epif^tles and Gospels were taken out of ^i^Jy ^re 
the Great Bible, neither of the two last translations being used, 
extant when the Common Prayer was first compiled. 
But in regard of the many defects which were observed 
in that version, and upon the petition of the Presbyterian 
commissioners at the Savoy conference, the commission- 
ers on the Church side concluded that all the Epistles and 
Gospels should be used according to the last translation^**. 

§.5. The other variations that have been made in J''®"" °^' 
them, at and since the Reformation, shall be taken notice meihod. 
of as I go along; J shall only observe farther in this place, 
in relation to them in general, in what admirable order 
and method ihey are appomted, and what special rela- 
tion they bear to the several days whereon they are read* 
The whole year is distinguished into two parts : the 
design of the first being to commemorate Christ's living 
amongst us; the other to instruct us to live after his ex- 
ample. The former takes in the whole time from Advent 
to Trinity-Sxmday ; for the latter are all the Sundays/ro/?* 
Trinity to Advent, The first part being conversant about 
the lile of our Saviour, and the mysteries of his divine 
dispensation : therefore beginning at Advent, we first cel- 

9 Vid.Litnr^. S. Jacob. S.Clem, ings of the Comnuissioners, 1661, 
S. Basil. Walfcfrid. tstrab. de Reb. page 15, or in Baxter's Narrative, 
Eccl. c. 22 p. 818, and Ihe papers that pap^ed 

10 Account of all the proceed- between theComnjis«ionti3,p.l29. 



214 Of the Sundays and Holy-days^ 

Chap. V. ebrale his Incarnation in general, and after tbat in their 
' order the several particulars of it: such as were his Ka- 

tivity. Circumcision, and Manifestation to the Gentiles ; bis 
Doctrine and Miracles^ his Baptism, Fasting, and Templa- 
tion ; his Agony and bloody Sweat ; his Cross and Passion ; 
his precious Deaih and Burial ; his glorious Resurrection 
and Ascension ; and his sending the Holy Ghost to comfort 
us. During all this time the chief end and design of the 
Epistles and Gospels is to make us remember with thank- 
ful hearts what unspeakable benefits we receive from the 
Father, first by his Son, and then by his Holy Spirit ; 
for which we very aptly end this part of the year with 
giving praise and glory to the whole blessed Trinity, 

The second part of the year, (which comprehends all 
the whole timcyVom Trinity Sunday to Advent,) 1 observed 
is to instruct us to lead our lives after our Lord's exam- 
ple. For having in the first part of the year learned the 
mysteries of our religion, we are in the second to practise 
what is agreeable to the same. For it concerns us, not 
only to know that we have no other foundation of our re- 
ligion, than Christ Jesus our Lord ; but farther also to 
build upon this foundation such a life as he requires of us. 
And therefore as the first part ends with Pentecost,where- 
on we commemorate a new law given us in our hearts ; 
so the second is to begin with the practice of that law ; 
for which reason such Epistles and Gospels are appoint* 
cd, as may most easily and plainly instruct and lead us 
in the true paths of Christianity; that so those who are re- 
generated by-Christ, and initiated in his faith, may know 
what virtues to follow, and what vices to eschew. 
The Col- §. 6. This I take to be a proper place to speak to the 
leot, Fpis- rubric wbicb directs, that /Ae Co//ec/, Epistle, and Gospel 
cT's^'^ff appointed for the Sunday shall serve all the week after, where 
the Sun- *^ ^^ "^i in this bjok otherwise ordered^^. The principal oc- 
day, to casion of which provision, I suppose, was a rubric at the 
ferve for end of the Communion Office, in the first book of King 
afterwards. Edward VI. which ordered, that upon Wednesdays and 
Fridays, though there were none to communicate with the 
Priest, yet (after the Litany endtd) the Priest should put up- 
on him a plain Alb, or Surplice, with a Cope, and say all 
things at the Altar (appointed to be said at the celebration of 
the Lord's Supper) until after the Offertory, — And that the 
same order should be used all other days, whensoever the Peo' 

Tl See (he ]a?t Hiibric in the order how the rest of the holj Scrip- 
ture is appointed to be read- 



and thdr ColUcts, t^pistksj and Gospels. 215 

j)le accustomahly asstmhled to pray in the Church, and none Introduct. 
disposed to communicate unlh him. But though this custom ~ 
be now laid aside, yet the direction above mentioned is 
still of use to us, if either at a Marriage, or at the Ckarch- 
2n^ 0/ a ^f Oman, (at both which times a Communion is 
prescribed by the rubric as convenient,) or upon any 
other such like occasion, the Sacrament be administered : 
at which times we are ordered by the rubric I am speak- 
ing of to use the same Collect, Epistle, and Gospel as were 
used the Sunday before, where it is not otherwise ordered in 
this hook. Before the last review it was said, except there 
fall some feast that hath its proper, '\, e, except there fall Except 
some Holy-day in the week which has a Collect, Epistle, s-ome Ho- 
and Gospel of its own ; or, as it is worded in the Scotch \l-^^y , 
Liturgy, except there fall some feast that hath its proper Col- the^w^eek. 
lect. Epistle, and Gospel ; as it is on Ash-Wednesday, and on 
every day in the holy week next before the Pasck or Easter: 
ill wiiich case the Sunday Collect, Epistle and Gospel, 
are to give place to the proper Collects, Epistles, and 
Gospel for that day. And this to be sure is part of what 
is intended by the rubric, as it stands now. Though the 
design I suppose of altering the last words into, where it is 
not in this book otherwise ordered, was for a direction also q^. ^^^^ 
at such times as a new season begins between one Sunday new seasou 
and another, as it happens upon Ash-Wednesday and As- begins. 
cension-day. In which case the services of those days be- 
ing placed between the services for the Sundays imme- 
♦liately before and after ; I take that to be an order that 
the Collect, &:c. for the foregoing Sunday shall be then 
left off, and the Collect, &c. for the Holy-day shall suc- 
ceed as the service for the remaining part of the week. 
Which is exactly agreeable to an express rubric after 
the Gospel for Ash-Wednesday in the Scotch Liturgy, 
which enjoins that/row Ash- Wednesday to the first Sunday 
in Lent, shall be used the same Collect, Epistle, and Gospel, 
Tvhichwere used on Ash-Wednesday. 

§.7, In the first Common Prayer Book of Kins; Ed- Two Corn- 
ward VI. there were two Collects, Epistles, and Gospels J"""^""? 
appointed for Christmas-day and Easter-day, one to be S'^tVrLs 
used at ihe first Communion, the other at the second: for andEaster. 
the churches not affording room enough upon those high 
festivals for all to communicate at once that were willing 
to come; therefore the Sacrament was ordered to be re- 
peated, and a different service appointed for each solem- 
nity. As to a double Communioii, the practice is ancient: 
for we find that Pope Lep, writing to Dioscorus Bishop 



216 Of the Sundays and Holy-days^ 

Chap. V. of Alexandria, advised,that where the Churches were toa 

small to admit all that were desirous to communicate at 

Double once; the Priests should administer two or three Com- 

C/ommu- . . , , , , , 

jiions oQ munions in one day, that so, thej wlio could not get 
the same room to offer themselves the first time, might have an op- 
day an an- portunity of doing it afterwards. Convinced by this au- 
Uce. ^'^^' thority, Bucer afterwards retracted an exception he had 
made against having two Communions in one day"; 
though in the second review of the Liturgy under King 
Edward, one of these services was laid aside, not, 1 sup- 
pose, with intent to forbid a reception of the Sacrament, 
if the Minister should see occasion to administer it twice; 
but only that, as the congregation at each time is suppos- 
ed to be different, therefore the same service should be 
used for both. 

VIII. Of Introils in general, 

1 SHOULD now proceed to give the reasons of the 
choice of the several Collects, Epistles, and Gospels, 
and to show their suitableness to the days they belong 
to. But because to do this it is necessary I should show 
what particular blessings the Church commemorates at 
those several times, on which they are prescribed ; I 
shall descend to particulars, and first giv^e a short ac- 
count of the several Sundays and Holy-days, as they 
stand in order, and then show how these portions of 
Scripture are to be applied to the day. 

But first I shall take this opportunity to observe, that 
Introits, in the first Common Prayer Book of King Edward VI. 
what they before every Collect, Epistle, and Gospel, there is a 
were, and pg^j^j^ printed, which contains something:: prophetical of 

how an- . ^ ^ i-ii- i ^^o^i i 

cient. the Evangelical history used upon each Sunday and 

Holy-day, or is some way or other proper to the day : 
which from its being sung or said, while the Priest made 
his eatrance within the rails of the Altar, was called In- 
iroiius or InlroiO-^. But in the second edition of King Ed- 

1^ Script. Angelican. pas;, 4C5, & 405. 

13 The Introits for every Sunday and Holy-day throug-hout the year. 

1. Sunday in Advent, P^aZm 1 St. Jotm the Evangelist, 11 

2. — — — 120 Innocents-day, — 7<B 

3. — — — 4 Sunday after Christmas-day, 121 

4. — — — 5 Circumcision, — — 122 



Christraas-day. At the fir?t Com 

munion, — 98 

At the second Com- 
munion, -— — 8 

St. Stephen, — — 52 



Epiphany. — — 96 

1. Sundav after Epiphany, 13 

2. -- — — 14 
*3. _ — - 15 

4. — -- — 2^ 



and their Collects, Epistles, and Gospels, 217 

ward's book it was laid aside; though the reason they Introduct. 
had for doing so is not easily assigned. For it is very 
cerMin that the use of Introits to begin the Communion 
Otlicc was not only unexceptionable, but of great anti- 
quity in the Church : Durand proving that they were 
taken into divine service before the time of St. Jerome^^. 
And it is plain that they would still have been very use- 
ful, since the want of them is forced to be supplied by 
the singing of Anthems in Cathedrals, and part of a 
Psalm in Metre in Parish Churches. And therefore 1 
cannot but think, it would have been much more decent 
for us to have been guided by the Church what Psalms 
to have used in that intermediate time, than to stand to 

14 De Rit. Eccl. I. 7. c. 11. 





Psalm 






rsalm, 


g* Sundays after Epiphany^ 20 


8. Sunday afterTrinity.Part 

9. — _ 


8 119 
9 


Septuagesima-Sunday, 


23 


10. — 





10 


Sexagesima, — — 


24 


11. — 





11 


Quinquagei-inQa, — 


26 


12. -- 





12 


Ash-Wednesday, — 


6 


13. — 


__ 


13 


1, Sunday in Lent, — 


32 


14. -- 


_^ 


14 


2, — _ -. 


130 


15, — 





15 


3. — — — 


43 


16. — 





16 


4. — _ __ 


46 


17. — 


__ 


17 


5. — — 


54 


18. — 


, 


18 


Sunday next before Easter, 


61 


19. — 


__ 


19 


Good Friday, — — 


22 


20. — 


__ 


20 


Easter-even, 


88 


21. — 





21 


Easter-day. At the first Commu- 


22. — 


___ 


22 


nion, — — 


■'' 


23. — 

24. — 


— 


124 




— 


125 


nion, — — 


o 


25. — 





127 


Monday in Easter- Week, 


62 


St. Andrew, 


__ 


129 


Tuesday in Easter- Week, 


113 


St. Thomas, 


___ 


128 


1. Sunday after Easter, 


112 


Conversion of St. 


Paul. 


138 


2, — __ 


70 


Purification of the blessed Vir- 


3. — — 


75 


gin Mary, 


— 


134 


4. _- .^- 


83 


St. Matthias, 





140 


5. _ _ 


84 


Annunciation, 





131 


Ajcension-day, — 


47 


St. Mark, — 





141 


Sunday after Ascension day 


, 93 


St. Phillip and St. 


James, 


133 


Whitsunday, — — 


33 


St. Barnabas, 


__ 


142 


Monday in Whitsun-Week, 


100 


St. John the Baptist. 


143 


Tuesday in Whitson-Week, 


101 


St. Peter, — 





*.144 


Trinity Sunday, -- 


67 


St. Mary Magdalene, 


146 


1. Sunday after Trinity, Part 1 119 


St. James, 


— 


14« 


2. — . _ 


2 


St. Bartholomew, 





115 


3. — — 


3 


St. Matthew, 





117 


4. — — 


4 


St. Michael and All Angels 


> ns 


5. — 


5 


St. Luke the Evangelist, 


w 


6, — — 


6 


St. Simon and St. Jude, 


150 


• -~- — .. 


7 


All Saints, 


— 


149 



218 



Of the Sundays and Holy-days^ 



Chap. V. the direction of every illiterate Parish Clerk, Avho too 
~ often has neither judgment to choose a Psalm proper to 

the occasion, nor skill to sing it so as to assist devotion. 



1 



Advent 
Sundays. 



Why 80 

called. 



The anti- 
quity of 
them. 



Advent 

Sermons 
formerly 
preached. 



The Col- 
lects. 



Sect. I, Of the Sundays in Advent, 

For the greater solemnity of the three principal Holy- 
days, Christmas-day, Easier-day, and Whitsunday, the 
Church hath appointed certain days to attend them t 
some to go before, and others to come after them. Be- 
fore Christmas are appointed four Advent-Sundays, so 
called, because the design of them is to prepare us for a 
religious commemoration of the Advent, or coming of 
Christ in the flesh. The Roman ritualists would have 
the celebration of this holy season to be Apostolical, 
and that it was instituted by St. Peter". But the pre- 
cise time of its institution is not so easily to be determin- 
ed : though it rertainlj' had its beginning before the 
year 450, because Maximus Taurinensis, who lived a- 
bout that time, writ a homily upon it. And it is to be 
observed, that for ihe more strict and religious observa- 
tion of this season, courses of Sermons were formerly 
preached in several Cathedrals on Wednesdays and 
Fridays, as it is now the usual practice in Lent^®. And 
we find by the Salisbury Missal, that before the Re for- 
mation there was a special Epistle and Gospel relating 
to Christ's Advent, appointed for those days during all 
that time. 

§. 2. The Collects for the first and second Sundays in 
Advent were made new in 1549, being first inserted in the 
first book of King Edward VI. That for the third Sun- 
day was added at the Restoration in the room of a very 
short one not so suitable to the time^. The Collect for 
the fourth Sunday is the same with what we meet witU 
in the most ancient offices, except that in some of them it 
is appointed for the first Sunday t. 



15 Durand. Rational. lib,6.cap. 
2. numb. 2. fol. 255. 

16 See Dr. Greenvil's Sermon, 
preached in the cathedral of Dur 
ham,upon the revival of theancient 



and laudable practice of that and 
some other Cathedrals, in having 
Sermons on Wednesdays and Fri- 
days in Advent and Lent. Quar- 
to, 1686. 



* The old Collect was this. Lord, roe beseech thee, give ear 
to our Prayers, and by thy gracious visitation lighten the dark- 
ne'iS of our hearts, by our Lord Jesus Christ, Amen. 

t The words C through the satisfaction of thy Son our Lord J 
were first added in the Scotch Liturgy. 



and their Colkcls, Epistles^ and Gospels, 219 

The Epistles and Gospels appointed on these days are ^^°*\"* 
11 very ancient and very proper to the time : they as- ~ .^^^^^ 
t'Ure us of the truth of Christ's first coming^^ ; and as a aud Gos- 
proper means to bring our lives to a conformity with the pels, 
end and design of it, they recommended to us the con- 
siderations of his second coming, when he will execute 
vengeance on all those that obey not his GospeP^ 

§, 3. It is worth observing in this place, that it is the Why the 
peculiar computation of the Church, to begin her year, ^.^*J'^!:^^* 
and to renew the annual course of her service, at this year a 
time of Advent^ therein differing from all other accounts Advent, 
of time whatsoever. The reason of which is, because 
she does not number her days, or measure her seasons, 
so much by the motion of the Sun, as by the course of 
our Saviour ; beginning and counting on her year with 
him, who being the true ^wn of Righteousness, began now 
to rise upon the world, and, as the Day-star on high, to 
enlighten them that sat in spiritual darkness. 

Sect. II. Of the Ember- Weeks. 

The first season of the Ember-days falling after the narof'^'" 
third Sunday in Advent, I shall take this opportunity them. 
to speak a word or two of them ; which are certain days 
set apart for the consecrating to God the four seasons 
of the year, and for the imploring his blessing by fasting 
and prayer, upon the ordinations performed in the church 
at those times ; in conformity to the practice of the Apo- 
stles, who, when they separated persoas for the work of 
the ministry, prayed and fasted, before they laid on their 
hands^^. It is true, at the first planting of the Gospel, 
Orders were conferred at anytime, as there was occasion: 
but as soon as the Church was settled, the Ordination of 
Ministers was affixed to certain set times, which was the 
first original of these four weeks of fasting. 

§. 2. They are called Emher-lVeeks (as some think) Why «o 
from a German word which imports Abstinence: though ^* 
©thers are of the opinion that they are so called, because 
it was customary among the ancients to express their hu- 
miliation at those seasons of fasting, by sprinkling ashes 
upon their heads, or sitting on them ; and when they 
broke their fasts on such days to eat only cakes baked 

17 Epistle and Gospel for Sunday Sunday 4. 
1. Epistle forSunday 2. Gospel for 18 Gospel for Sunday 2. and 3, 
Sunday ^^. Epistle and Gospel for 19 Acts xiii. 3. 



220 Of the Sundays and Holy-days; 

Ghap. V. upon Embers, which were therefore called Emhcr-Bread^ 
«— Bu^ jjje jjjQg^ probable conjecture is thctt of Dr. Mares- 

chal, who derives it from a Saxon word, importing a 
Circuit or Course; so that these fasts being not occasional 
but returning everj year in certain courses, may prop- 
erly be said to be Ember days^ i. e. fasts in course^^. 
At what §. 3. They were formerly observed in several church- 
times ob- eg ^iti^ some variety^^ but were at last settled by the 
served. council of Placentia, A. D. 1095, to be the Wednesday, 
Friday, and Saturday,after the first Sunday in Lent, after 
Whitsunday, after the fourteenth of September, which 
was then observed as the feast of Holy Cross, and the 
thirteenth of December, which was then also observed 
in remembrance of St. Lucy^^ 
Why ordi- ^. 4, The reasOns why the Ordination of Ministers are 
fixedTo^'^^ fixed to these set times of fasting, are these :- first, that isis 
these ^11 men's souls are concerned in the ordaining a fit Clergy 
times. so all may join in fasting and prayer for a blessing upon 
it : secondly, that both Bishops and Candidates, knowing 
the time, may prepare themselves for this great work: 
thirdly, that no vacancy may remain long unsupplied : 
lastly, that the people, knowing the times, may, if they 
please, be present, either to approve the choice made by 
the Bishop, or to object against those whom they know to 
be unworthy ; which primitive privilege is still reserved 
to the people in this well constituted Church. 

Sect. 111. Of Christmas-day, 

How early XhOUGH the learned in most ages have differed con^ 
inthe^^ ceming the day and month of our Saviour's Nativity: 
Church, yet we are certain that the festival was very early observ- 
ed in the primitive Church. And if the day was mistak- 
en, yet the matter of the mistake being of no greater 
moment than the false calculation of a day ; it will 
certainly be very pardonable in those who perform the 
business of the festival, with as much piety and devo- 
tion as they could do, if they certainly knew the time. 
The ser- §• ^* ^"^^ ^^^^ ^'^ ^"^ ^^J want an opportunity to ce- 
\ice for lebrate so great a festival with a suitable solemnity, the 
the day. Church both excites and assists our devotion, by an ad- 
mirable frame of office fitted to the day. In the first 

20 In \m observfition? upon the upon Question 16,in Johnson'sEc- 
Saxon Go.'peis, pages 528. 529. clesiastical Laws, A. D. 734. 

21 Swe the Answers of Ecbright 22 Conci!. torn. x. col. 3C2- B. 



and their Colhcts, Epistles, and Gospels. 221 

Lrssons^^ she reads to us the clearest prophecies of ^^^*- ^^- 
Christ's cominj^ in the flesh ; and in the second Lessons*', 
Epistle, and Gospel, shows us the completion of those 
prophecies, by giving us the entire history of it. In the 
collect she teaches us to pray, that we may be partakers 
of the benefit of his Birth, and in the proper Psnlms she 
t,('ts us to our duty of praising and glorifying God for 
this incomprehensible mystery. 

The Epistle and Gospel are the same that were used in The Col. 
the most ancient Liturgies : but the Collect was made ^f,'^^' ^'^l' 
new in 1549. In the first book of King Edward YI. they Gospel, 
are appointed for the second Communion, which I sup- 
pose was tJie principal one : since the first was probably 
more early in the morning, for the benefit of servants 
and others who could not attend at the usual time. The 
Collect for the first Communion was different from what 
we now use*, as were also the Epistle and Gospel ; the 
Epistle beginning Tit. ii. vcr. 1 1, to the end ; the Gospel, 
Luke ii. to ver. 15, the last of which we now read for the 
second Ltsson in the Morning Service. ^. 

§. 3. The Psalms for the Morning arc Psalms xlx. xlv. pgaims. 
Ixxxv. The xixth was chiefly designed to give glory to 
God for all his works of power and excellence : the be- 
ginning of it, viz. The heavens declare the glory of God, t^^. 
is extraordinary applicable to the day : for at the birth 
of Christ a new star appeared, which declared his glory 
and Deity so plainly, that it fetched wise men from the 
East to come and worship him. The following verses all 
set forth God's goodness, in giving so excellent a rule of 
life to men, and in warning us of the great danger of pre- 
sumptuous sins. The xlvth Psalm is thought to be an 
epithalamium, or marriage song, upon the nuptials of 
Solomon and the king of Egypt's daughter ; but it is mys- 
tically, and in a most eminent sense, applicable to the 
union between Christ and his church. The Ixxxvth Psalm 
was principally set for the birth of Christ ; and so the 



* The Collect for the first Commimioa in King Edward-s 
first book was this : God, which rnakest us glad with the year- 
ly remembrance of the birth of thy only Son Jesus Christ ; 
grant, that as we joyfully receive him for our Redeemer, so wc 
may with sure confidence behold him, zehen he shall come to be 
our Judge, who liveth and reigneth, k'C. 

23 Isa. ix. to yer. 8. chap, vii, 24 Luke ii. to ver, 15. Tit. ill. 

ver. 10. to Yer, 17. ver. 4. to ver. 9. 



222 Of the Sundays and Holy-days^ 

Chap. V. primitive Christians understood it ; and therefore chose 
it as a part of their office for this day, as being proper and 
pertinent to the matter of the feast. The prophet indeed 
speaks of it as a thing past, but that is no more than what 
is usual in all prophecies ; for by speaking of things after 
that manner, they signified their prophecies should as- 
surely come to pass, as if what they had foretold had 
already happened^^. 

The Evening Psalms are Psalms Ixxxix. ex. cxxxii. 
The Ixxxixth is a commemoration of the mercies per- 
formed and promised to be continued to David and his 
posterity to the end of the world. The greatest of whicli 
mercies, viz, the Birth of the Messiah, the Church this 
day celebrates ; and therefore appoints this Psalm to ex- 
cite us to thanksgiving for such an inestimable mercy, by 
showing us how only the bare promise of it, so many ages 
since, wrought upon the saints of those times. The cxth 
Psalm is a prophecy of the exaltation of the Messiah to 
his regal and sacerdotal office*®; both which are by him 
exercised at the right hand of the Father, and settled on 
him as a reward of his humiliation and passion^^. The 
cxxxiid Psalm seems to have been at first composed by 
Solomon upon the building of the Temple, (part of it being 
used in his prayer at the dedication of it^^.) Ic recounts 
David's care of the Ark, and his desire to build God a 
Temple, and God's promises thereupon made to him and 
his posterity, of setting his seed upon the throne till the 
coming of Christ. 

Sect, IV, Of the days of St, Stephen, St, John, and 
the Innocents, 

The anti- 1 HAT the observation of these days is ancient, we 
quity of }iave the testimonies of several very ancient writers^% 
""' who all assure us that they were celebrated in the prim- 
itive times. 
Why ot- ^. 2, The placing of them immediately after Christmas 
SedlatX" ^^^^' ^^^^ ^^ intimate as is supposed, that none are thought 
afierChrist fitter attendants on Christ's Nativity, than those blessed 
i«as-daj J Martyrs, who have not scrupled to lay down their tem- 

S5 Acts ii. 30, 31. 29 Orig. Horn. S.in Divers.part. 

26 Matt. xxii. 44. Acts ii. 34. 2, p. 282. G. Aug. in Natal. Steph. 
1 Ci\T. XV. 25. Heb. i. 13. Martyris, Serm. 31t. torn. v. col. 

27 Phil. ii. 8, 9. 1260. B. Chrys. in S. Stephanum, 
2S 2 Chroii. vi. 41, 42. Orat. 135, 136. torn. v.p.864,&c. 

et alibi. 



and their Collects, Evistles, and Gospels. 2^3 

poral lives for him, from whose Incarnation and Birth SecMV. 
they receive life eternal. And accordingly we may ob- ^^^ _^ ^^J" 
serve, that as there are three kinds of martyrdom, the first ^^^J^ ^j^^^ 
both in Will and in deed, which is the highest ; the sec- are placed, 
ond in the will, but not in Deed ; the third in Deed, but 
not in \Vill ; so the Church commemorates these martyrs 
in the same order : St. Stephen, first, who suffered death 
both in Will and in Deed ; St. John the Evangelist next, 
who suffered martyrdom in Will, but not in Deed ; being 
miraculously delivered out of a cauldron of burning oil, 
into which he was put before Port Latin in'°Rome; the 
holy Innocents last, who suffered in Deed, but not in 
Will: for though they were not sensible upon what ac- 
count they suffered, yet it is certain that they suffered for 
the sake of Christ; since it was upon the account of his 
birth that iheir lives were taken away. And besides, 
wheresoever their story shall be told, the cause also of 
their deaths will be declared and made known : for which 
reason they cannot be denied, even in the most proper 
sense, to be true martyrs or witnesses of Christ. 

Mr. UEstrange^^ imagines another reason for the or- 
der of these days. He supposes St. Stephen is commem- 
orated first, as being the first Martyr for Christianity : 
that St. John has the second place, as being the Disciple 
which Jesus loved: and that the Innocents are commem- 
orated next, because their slaughter was the firrt consid- 
erable consequence of our Saviour's birth. To this he 
adds another conjecture, viz» " That Martyrdom, Love, 
" and Innocence are first to be magnified, as wherein 
" Christ is most honoured." 

§. 3. The collects for the days of St. Stephen, and the Tlieir Col- 
holy Innocents, were made new at the Restoration; and lects, Epi- 
that for St. John was somewhat altered*. But the Epis- Qo^gpeis 

so Tert. de Praescript.Haeret.c. 31 Alliance of Divine Offices, 
86. p. 215. A. p. 137. Lend. 1690. 



* The old Collect for St. Stephen's day was this : Grant 
us, O Lord, to learn to love our enemies by the example of thy 
Martyr Saint Stephen, who prayed for his persecutors to thee, 
which livest and reignest, 4*c. . 

In the Collect for St. John's day, after the words. Evan- 
gelist Saint John, followed, may attain to thy everlasting gifts, 
through Jesus Christ our Lord, Amen. 

The Collect for Innocents day was as follows : Almighty 
God, whose praise this day the young Innocents thy witnesses 



224 



Qf the Sundays and Holy-days, 



Ghap. V. ties and Gospels for all these flays are the same that we 
meet with in the oldest offices; excepting that the Epis- 
tle for St. John was first inserted at the Reformation, 
instead of a lesson out of the xxvthof Ecclesiasticus. 

The reasons of their choice are very plain. On St. 
Stephen's day the Epistle gives us an account of his mar- 
tyrdom, and the Gospel assures us, that his blood, and 
the blood of all those that have suffered for the name of 
Christ, shall be required at the hands of those that shed 
it. On St. John's day both the Epistle and the Gospel 
are taken out of his own writings, and very aptly answer 
to one another : the Epistle contains St. John's testimo- 
ny of Christ, and the Gospel Christ's testimony of St. 
John : the Gospel seems applicable to the day, as it 
cominemorates this Evangelist ; but the Epistle seems to 
be chosen upon account of its being an attendant upon 
the preceding more solemn festival. On the Innocents 
day the Gospel contains the history of the bloody mas- 
sacre committed by Herod ; and for the Epistle is read 
part of the xivth chapter of the Revelation, shewing the 
glorious state of those and the like Innocents in heaven. 



Octaves 
formerly 
obseived. 



Sect. V. Of the Sunday after Christmas- day. 

It was a custom among the primitive Christians to 
observe the Octave, or eighth day after their principal 
feasts, with great solemnity, (the reasons whereof shall be 
given in speaking of the particular Prefaces in the Com- 
munion Office hereafter ;) and upon every day between 
the feast and the Octave, as also upon the Octave itself, 
they used to repeat some part of that service which was 
performed upon the feast itself. In imitation of which 
religious custom, this day generally falling within the 
Octave of Christmas-day, the Collect then used is re- 
peated now; and the Epistle and Gospel still set forth the 
mysteries of our redemption by the birih of Christ. Be- 
fore the Reformation, instead of the present Gospel, was 
read Luke ii. ver. 33, to vcr. 41. But then the first of St. 
Matthew was appointed, which is still retained ; excepting 
that the first seventeen verses, relating to our Saviour's 
genealogy, were left out at the Restoration. 

have confessed and showed forth, not in speaking hut in dying ; 
mortify and kill all vices in ?«, that in our conversation or 
Ufe we may exprt»s thy faith, which with our tongues we do 
confess^ through Jesus Christ our Lord, Amen. 



ctnJ iJUir Collects, Epistles, and Gospels, f>25 

Sect, Vt. 
Sect. VI. Of the Circumcision* — — 

This feast l^ celebrated by the Church, to commemo- J/^^^^ff '«° 
rate the active obedience of Jesus Christ in fulfilling all feast, 
righteousness, which is one branch of the meritorious 
cause of our lledcmption ; and by that means abrogating 
the severe inja;ictio!is of the Mosaical establishment, and 
putting us under the easier terms of the Gospel. 

§. 2. The observation of this feast is not of very great The anti- 
antiquity : the first mention of it under this title is in Ivo q"'*y<>^^*- 
Carnotensis, who lived about the year 1090, a little be- 
fore St. Bernard, which latter has also a sermon upon it. 
In Isidore, and other more early writers, it is mentioned 
under the name of the Octave of Christmas^* The reason 
why it was not then observed as the feast of the Circum- 
cision, was probably because it fell upon the calends of 
January, which was celebrated among the heathens with 
so much disorder and revellings, and other tokens of 
idolatry, that St. Chrysostom calls it eopTy,v ^luQoXiKyjv, the 
dtviVs festival. For which reason the sixth general 
council absolutely forbade the observation of it among 
Christians'^ 

§. 3. The proper services are all very suitable to ihei The Les- 
day. The first lesson for the Morning gives an account ^°"^' ^P^ 
of the institution of Circumcision; and the Gospel of the Gospels. 
Circumcision of Christ : the first Lesson at Evening, and ^ * 
the second Lessons and Epistle, all tend to the same end, 
viz* that since the Circumcision of the flesh is now abro- 
gated, God hath no respect to persons, nor requires any 

♦The first paragraph in this sijction, is a transcript from Nichols ; 
the second from Hamnn L^E?trange. Shepherd remarks this with that 
a?perity which is usual to him whenever he speaks of Wheatly ; ob- 
fervins that wherea* L'Estraiige modestly said, " I dare not affix any 
remote antiquity to this Hoiy-day^' — Wheatly roundly affirms, that 
** its observation is not of very great antiquity." Shepherd on the 
other hand snys " that in the sixth century, at latest a special aad ap- 
propriate office was provided for this festival as is proved by the act.^ 
of the second oouncil of Tours, (A D. 567.) The seventeenth can- 
on of that cotmcil orders the office for the circumcision to be perform- 
ed on the first of January at eight in the morning. As the two festi- 
vals of the circumcision of Christ and the Octave of the nativity neces- 
sarily fell upon one and the same day, and as the Octave was observ- 
ed with extraordinary solemnity, the day worild naturally receive its 
gl'eneral denomination from the Octave, and not from the circumci* 
sion." Shepherd vol. ii. p. 44—6. Am. Ed. 

32 Concil. Trull. Can. 62. 

Dd 



226 Of the Sundays and Holy -day s^ 

Ciiap. V. more of us than the Circumcision of the heart. The 
— ^ Collect, Epistle, and Gospel for the day were aii first 

inserted in 1540. 

Sect. VII. Of ih& Epiphany. 

Epiphany ■* HE word EJpjp/icfwi/ in Greek signifies Manifesiaiion, 
whatitsig- and was at first used both for Christmas-day, when 
nifies. Christ was manifested in the flesh, and for this day, (to 

which it is now more properly appropriated.) when he 
was manifested by a star to the Gentiles : from which 
identity of the word, some have concluded that the feasts 
of Christmas-day and the Epiphany were one and the 
same : but that they were two different feasts,* observed 
upon two several days, is plain from many of the fa» 
thers'\ 
The an- But besides this common and more useful name, we 

cient gjj(j ^y(j other titles given to it by the ancients, viz. ru, 

of it. '^^'^ (parec,^*^ the day of the Holy-Lights ; and t« efo^avf/ec, 

ihe Theophany. or Manifestation of God^^. The first 
name was given it, as being a day whereon they com- 
memorated the baptism of Christ, who from that time 
became a Light to those that sat in darkness : upon 
which account this day was as solemn for baptizing the 
catechumens among the Latins, as Easter and Whitsun- 
tide among the Greeks.t And for the greater solemnity 
of so high a festival, it was the custom to adorn the pub- 
lic churches with a great number of lights and tapers, 
when they came to perform the service of the day. The 

33 A«ig. Serm. 102. torn, v.coj. 34 Gresr. Naz. in Sanct. Luna. 
914. F. Gre<?.Naz.in S.Lum.Orat. 35 Epiph. Orat. in Ascens. Do- 

39. torn, i, p. 624. &c. et alii. mini. 

* Shepherd is correct in asserting that Wheatljis mistaken in affirm- 
ing that* Christrr.as and Epiphanj were always two different feasts 
Tipon different days. Bingham say?, that the greatest part of the Eas- 
tern Church for three or four of the first ages kept the feast of Christ's 
Nativity on the same day which is now called I^piphany. In the west- 
ern Church the Nativity and Epiphanj were, it is probable, always ob- 
served on two dibtinct days. Am. Ed. 

t Whcatly appears to be again mistaken in affirming that the Epiph- 
any was a solemn time of Baptism among the Latins. The Greeks 
and Africans administered public Baptism at the Epiphany, but the 
Latin, Spanish and Gallican Churches did not. The only solemn times 
of aduli Baptism among the Latins were Easter and Whitsuntide, in- 
cluding the intervening 50 days. See Bingham B. XL Chap. \i. 

Am. Ed. 



and their Collects. Epistles^ and Gospels, 227 



reason of the other name is very plain, the feast being 
instituted in commemoration of the lirst manifestations 
of our Saviour's divinity. 

§. 2. The principal design of the Church's celebrating The feast 
this feast, is to show our gratitude to God, in manifesting ^^J^^^'^j ^^ 
the Gospel to the Gentile world, and vouchsafing to them jusututed. 
equal privileges with the Jews, who had been ail along 
his peculiar people 5 the first instance of which divine fa- 
vour was in declaring the birth of Christ to the wise men 
of the East. 

§. 3. But, in all, there are three great manifestations of The mani- 
our Saviour commemorated on this day ; all which, St. '"e^ta^ions 
Chrysostom tells us, happened on the same day, though connnem- 
not in the same year : the first of which was what 1 just orated^ 
now mentioned, -jiV. his manifestation by a Slar, wliich 
conducted the wise men to come and woiship him, which 
v.-e commemorate in the Collect and Gospel. The second m r 
maniiestation was that 01 the glorious Irinity at his bap- eons, Col- 
tism, mentioned in the second Lesson at Morning Prayer, lect, Epi- 
The second Lesson at Evening Service contains the p}^^^ *"^ 
third, which was the manifestation of the Glory and Di- °^^^ 
vinity of Christ, by his miraculous turning Water into 
Wine. The first Lesson contains prophecies of the in- 
crease of the Church by the abundant access of the 
Gentiles, of which the Epistle contains the completion, 
giving an account of the mystery of the Gospel's being 
revealed to them. The Collect and Gospel for this day 
are the same that were used in the ancient offices ; but 
the Epistle was inserted at the first compiling of our Lit^ 
urgy, instead of part of the Ixth of Isaiah, w'hich is now 
read for the first Lesson in the Morning** 



* In the Common Prayer Book of King James, and down 
to the Restoration, Isaiah the xlth was by mistake (as ! pre- 
sume) set down for the Morning first Lesson, instead of the 
Ixth, from whence the same error is continued, in some of 
our present books. The Ixth chapter was undoubtedly de- 
signed, being in all the books of King Edward, Queen Eliza- 
beth, the Scotch Liturgy, and the sealed Book, at the Res- 
toration. And in those books of King James, where the xlth 
chapter first appears in the table of the Lessons appointed 
for Holy-days, the Ixth chapter stands against the day in the 
calendar. 



228 Of the Sundays and Holy-days^ 

fChap. V, 

'^^''^ Sect. VIII. Of Ihe Sundays after the Epiphavy. 

ThcdeMgn FROM Christmas to Epiphany, the Church's design in 
ofthe E- aii iier proper services, is to set forth the Humanity of 
Golpell ^^^^' Saviour, and to manifest him in the flesh : but from 
the Epiphany to Septuagesima-Sunday (especially in the 
four following Sundays) she endeavours to manifest his 
Divinity, by recounting to us in the Gospels some of his 
first miracles and maiiiiestations of his Deity. Thede^ 
sigii o; the Epistles is to excite us to imitate Christ as 
far as we can, and to manifest ourselves his disciples, by 
^ cqnsiant practice of all Christian virtues. 
The Col- §• 2= The Collects, Epistles, and Gospels for the five 
lectv, Epi- first Sundays afcer the Epiphany, are ail the same as in 
5t!-,v aad the Sarramentar V .f St. Greeorj^ except that the Col- 
- ^ lecttor tho tourth fcunday was a little amended at the 

Ra^^Loratioii'^. and that before the Reformation, the Epis- 
tle for that day was the same with the Epistle for the 
first Sunday in Advent. 

The Collect, Epistle, and Gospel for the sixth Sunday 
were all added at the last review ; till when, if there hap- 
pened to oe six Sundays after the Ej)iphany, the Col- 
lect, Epistle, and Gospel for the fifth Sunday were re- 
peated : though in the Salisbury Missal the service of 
the third Sunday is ordered to be used upon such an oc- 
casiont. 

Sect. IX. Of Septuagesima^ Sexagesimal and Quinqua- 
gesima Sundays. 
Why^so Among the several reasons given for the names of 
these Sundays, the most probable seems to be this : 
the first Sunday in Lent, being forty days before Easter, 
was for that reason called Quadra^esima-Sunday. which 



* The old Collect was this : O God^ 'which knoweM us to 
be set in the midst of so many and great dangers^ that for man^s 
frailness we cannot always stand uprightly ; grant to us the 
health of body and souJ^ that all those things which we suffer 
for sin^ by thy help we may well pass and overcome, through 
Christ our Lord, Amen. 

t Shepherd on the contrary says that the Missal of Sarnm has pro- 
per oflices for all tiic six Sundays ; and then adds- in a nofe, "• tl.e rea- 
der may peihaps conclude that either Wheatly or nivself never saw a 
Salisbury Missal." Am. Ed. 



called. 



and their Colkcls^ Epislhs^ and Gospels, 229 

ill Latin signifies forty ; and fifty being the next round Sect.iX. 
lumibcr above forty, as sixty is to fifty, and seventy to 
sixty ; therefore the Suntlay iinmrdiiUely preceding Qua- 
dragesima-Sundny, being farther from Easter than that 
was, was called Quinfjua^csi;<ia (or fifty) Sunday, which 
is also fifty days inclusive before Easier : and the two 
foregoing Sundays, being still farther distant, were for 
the same reason called Sexagesima and Septuagesima 
(sixty and seventy) Sundays. 

6. 2. The observation of these days and the weeks fol- T''^ *i^' 
jownig appear to be as ancient as the times ot Gregory ^jj^j^^ 
the Great. The design of them is to call us back fro la 
our Christmas feasting and joy, in order to prepaie our- 
selves for fasting and humiliation in the approaching time 
of Lent ; from thinking of the manner of Christ's coming 
into the world, to reflect upon the cause of it, viz. our own 
sins and miseries ; that so being convinced of the reason- 
ableness of punishins: and mortyfying ourselves for our 
sins, we may more strictly and religiously apply our- 
selves to those duties when the proper time for them 
comes. Some of the more devout Christians observed 
the whole time from the first of these Sundays to Easter, 
as a season of humiliation and fasting ; though the gen- 
erality of the people did not begin their fasts till Ash- 
Wednesday. 

§. 3. The Collects, Epistles, and Gospels for these ^^^^^ ^''-^^ 
days arc all the same as in the ancient liturgies, except- silesjand 
ing only the Collect for Quinquagesima-Sunday, which Gospels. 
was made new, A. D. 1 549. They are all of them plain- 
ly suitable to the times. The Epistles are all three 
taken out of St Paul's Epistles to the Corinthians : the 
two first persuade us to acts of mortification and pen- 
nance, by proposing to us St. Paul's example: but be- 
cause all bodily exercises without charity profit us noth- 
ing; therefore the Church, in the Epistle for Quinqua- 
gesima-Sunday, recomends charity to us, as a necessary 
foundation for all our other acts of religion. 

The design of the Gospels is much the same with 
that of the Epistles : that for Septuagesima-Sunday tells 
us, by way of parable, that all that expect to be reward- 
ed hereafter, must perform these religious duties now ; 
and to all those who have been so idle as to neglect 
their duties all their life-time hitherto, it aflbrds comfort, 
by assuring them, they may still intitle themselves to a 
reward, if they will now set about them with diligence 
and sincerity. The Gospel for Sexagesima-Sunday, in 



230 



0/the Sundays and Holy-days, 



Chap. V. another parable, admonishes us to be careful and cir- 

cumspect in the performance of our duty, since there is 

scarce one in four who profess religion, that brings forth 
fruit to perfection. And, lastly, the Gospel for Quin- 
quagesima-Sunday shows us how we are to perform these 
duties ; advising us by the example of the blind beggar 
to add faith to our charity, and to continue incessant in 
our prayers, and not to despair of the acceptanc e of 
them, because we are not immediately heard, but to cry 
so much the more, Jesus, thou Son of David, have mercy 
on us. 

§. 4. The Tuesday after Quenquagesima-Sunday is ge- 
nerally called Shrove-Tuesday ; a name given it from the 
old Saxon words Shrive, Shrift, or Shrove, which in that 
language signifies to confess ; it being a constant custom 
amongst the Roman Catholics to confess their sins on 
that day, in order to receive the blessed Sacrament, and 
thereby qualify themselves for a more religious observa- 
tion of the holy time of Lent immediately ensuing. But 
this in process of time was turned into a custom of invi- 
tations, and their taking their leave of flesh and other 
dainties ; and afterwards, by degrees, into sports and 
merriments, which still in that Church make up the 
whole business of the Carnival. 



Shpove- 
Tuesday, 
■why so 
called. 



time for 
htirailia- 
tioa. 



Sect. X. Of the Forty Days in Lent, 

Theneces T HOUGH it ought to be the constant endeavour of 
l^%'^^ a Christain to observe his duty at all times, and to have 
always a great regard to what God requires of him ; yet 
considering the great corruption of the world, and the 
frailty of our nature, and how often we transgress the 
bounds of our duty, and how backward we are to cross 
our fleshly appetites, it is very expedient we should have 
some solemn season appointed for the examining our 
lives, and the exercise of repentance. 

§. 2. And accordingly we find that, from the very first 
The anti- ages of Christianity, it was customary for the Christians 
quiiy of it iQ set apart some time for mortification and self-denial, 
to prepare themselves for the feast of Easter. Irenaeus, 
who lived but ninety years from the death of St. John, 
and conversed familiarly with St. Polycarp, as Polycarp 
had with St. John, has happened to let us know, though 
incidentally, that as it was observed in his time, so it waa 
in that of his predecessors^^ 

36 Euseb. Hist. Eccl. 1. 5. c. 24. p. 192, D. 



and their Collects, Epistles, and Gospels. 531 

§. 3. As to its original, the present Lord Bishop of Sect. X. 
Bath and Wells, in his learned Discourse concerning Lent, 



has showed, by very probable arguments, that the Itsongi- 
Christian Lent took its rise from the Jewish preparation 
to their yearly expiation.* He likewise proves out of 
their own writers, that the Jews began their solemn hu- 
miliation forty days before the expiation. Wherefore 
the primitive Christians, following their example, set up 
this fast at the beginning of Christianity, as a proper 
preparative for the commemoration of the great expia- 
tion of the sins of the whole world. 

§. 4. It is true indeed, as to the length of it, the Chris- Variously 
lian Lent was observed with great variety at first : some ^J^^''™ 
fasting only one day, some two, some more, and some 
for forty days together, i, e, if Eusebius be rightly under- 
stood by the learned Dr. Grabe : if not, we must reduce 
the forty days to an entire abstinence of forty hours on- 
ly, according to Valesius^^ ; from which number of hours 
some think it is most probable this fast was first called 
Tetra-xpxxoa-Tij^ or Quadragesima ; as beginning about 
twelve on Friday, (the time of our Saviour's falling un- 
der the power of death,) and continuing till Sunday 
morning, the time of his rising again from the dead. But 
afterwards it was enlarged to a longer time, drawn out 
into more days, and then weeks, till it was at last fixed 
toforty days ; which number seems very anciently to 
have been appropriated to repentance and humiliation. 
For not to reckon up the forty days in which God 
drowned the world^', or the forty years in which the 
children of Israel did penance in the wilderness^^, or the 
forty stripes by which malefactors were to be correct- 
ed''^ ; whoever considers that Moses did, not once only, 
fast this number of dajs", that Elias also fasted in the 
wilderness the same space of time''*, that the Ninevites 
had precisely as many days allowed for their repent- 
ance"^, and that our blessed Saviour himself, when he 
was pleased to fast, observed the same length of time**^ : 
whoever, I say, considers these things, cannot but think 

37 V. Euseb. ut sap. et Vales, et 40 Dent. xxv. 3. 
Bevereg". in loc. p. 247. Edit. 41 Dent. ix. 9, 18 25. 
Readin*^. 42 1 Kings xix. 8. 

38 Gen. vii. 4. 43 Jonah iii. 4. 

39 Numb. xiv. 34. 44 Matt. iv. 2. 

• The author here spoken of, was Dr. George Hooper, who died. 
A. D. 1727, and whose works were published in one vol. Fol. at Ox- 
ford, in 1757. Am. Ed. 



232 



Of the Sundays afid Holy-days^ 



Chap. V 



Why Call- 
ed Lent. 

Why to 
end at 
Easter, 

How ob- 
served by 
the primi- 
tive Chris- 
tians. 



that this number of days is very suitable tocxtraorcUna- 
ry humiliation. 

§ 5. It receives its name from the time of the year, 
wherein it is observed ; Len/, in ihe old Saxon languagje 
signifying <Sjomig, being now used to signify this Spring 
fast, which always begins so that it may end at Eastei ; 
to remind us of our Saviour's sufferings, which ended at 
his Resurrection. 

§.6. During this whole season, they were used to give 
the most public testimonies of sorrow and repentance, 
and to show the greatest signs of humiliation that can be 
imagined : no marriages were allowed of, nor any thing, 
that might give the least occasion to mirth or cheerful- 
ness"^ ; insomuch that they would not celebrate the 
memoriesofthe Apostles or Martyrs, that happened 
within this time, upon the ordinarj^ week-days, but trans- 
ferred the commemoration of tbem to the Saturdays of 
Sundays''^ For the Eastern Christians, as I have al- 
ready observcd47, celebrated Saturday as well as Sun- 
day as a day of festival devotions. But except on those 
two days, even the holy Eucharist was not consecrated 
during the whole time of Lent, that being an act as 
those fathers thought, more suitable and proper for a 
festival than a-fast''^ On those days indeed they ccnse- 
cratcd enough to supply the Communions of each day, 
till either Saturday or Sunday returned again. For 
though the Sacrament was not consecrated on the or- 
dinary week-days, yet it was customary to receive it 
everv day ; and therefore to those that came to com- 
municate upon any of those days, they administered out 
of what the Greeks called the 7rpcrjy(ccTf4,evcc, the Lat- 
ins Prmmnchficata^ both which words signify the same 
thing, viz, the Bread and Wine that were ready conse- 
crated. 

Nor was the demeanour of the primitive Christians at 
home less strict and austere than their disciphnc at 
Church; they lay in sackcloth and ashes, and took no 
care of their garb or dress ; they- used no other food 
but what was necessary to preserve lift'''' ; some abstain- 
ing from flesh and wine ; others, especially the Greeks, 
forbearing all fish likewise as well asilesh : some conten- 
ted themselves with eggs and fruits ; others forbore both. 



45 Concil. Laod. Can. 52. torn, 
i.^'col. 1505. C. 

46 Ibid. Can. 51. 



47 Paffe 196. 

48 Ibid Can. 49. 

49 Tertul. de Pcenit. passim. 



Sect. xr. 



and their Collects, Epistles, and Gospels. 233 

nnd lived upon bread, herbs, and roots ; but all agreed ^^ 

in thir, viz, that whereas at other seasons their fasts con- 
tinued but till three in the afternoon, they would not on 
any day in Lent eat till the evening*^ and then such food 
as was least delicate^i. 

Sect. XL Of Ash-fVednesday, or the first day of Lent^ 

The first day of Lent had formerly two names, one Why Lent 
of which was Caput Jejunii, the Head of the Fast ; the J^f^'^^®" 
other Bits Cinerum, Ash-JVednesday. The firat com- 
pellation was given because I^ent began on that day ; for 
since it was never the custom of the Churcii to fast on 
Sundays, (whereon we commemorate, so great a bless- 
ing as our Saviour's Resurrection,) therefore we begin 
Lent on this day, to supply the room of those Sundays. 
For if you deduct out of the six weeks of Lent the six 
Sundays, there will remain but thirty-six fasting-days, to 
which these four of this week being added, make up the 
exact number of forty. 

§. 2. The name of Ash- Wednesday proceeded from a ^^^ ?*'^ 
custom in the ancient discipline, which began very ear- \vednes- 
]y to be exercised on this day ; an account whereof we day. 
have in Gratian"as follows : 

On the first day of Lent the penitents were to present 
themselves before the Bishop clothed with sackcloth, 
with naked feet, and eyes turned to the ground ; and 
this was to be done in the presence of the principal of 
the clergy of the diocese, who were to judge of the sin- 
cerity of their repentance. These introduced them in- 
to the church, where the Bishop, all in tears, and the 
rest of the Clergy, repeated the seven penitential 
psalms. Then rising from prayers, they threw ashes 
upon them, and covered their heads with sackcloth ; and 
then with mournful sighs declared to them, that as Adam 
was thrown out of Paradise, so they must be throw^n out 
of the church. Then the Bishop commanded the offi- 
cers to turn them out of the church-doors ; and all the 
clergy followed after, repeating that curse upon Adam, 
In the sweat of thy brows shalt thou eat thy bread. The 
like penance was inflicted upon them the next time the 
Sacrament was administered, which was the Sunday fol- 

50 Basil. Horn. 1. dc Jejiin. et c. 22. torn. i. p. 1105. B. C. 
Prudent Hymn, ante Cibum. 52 1 Part. Deer. Dij(. 50. c. 

51 Epiphan. Expos. Fid. Cathol. 64. torn. 1. p. 331. 

E E 



5^4 Of the Sundutfs and Holy-days{ 

rchap. V. lowing. And all this was done to the end that the pen i- 
tenls^ observing how great a disorder the Ciiurch was in 
by reason of their crimes, should not lightly esteem of 
pen i nee, 
ITowob- §.3. I'hough this disciph'ne was severe, yet the many 
the^'hiircli ^T^'' consequences of it showed it worthy the imitation oi* 
ofFfi-y ^*^ churches in succeeding ages } and ours in particular 
land.'^ heartily bewails the want of it : but till she can be so 
happy as t> succeed in discharging those obligations she 
lies under to restore it, she supplies that want, by adding 
to her ordinary service a very proper and suitable office 
Ncail(^d the Comminaiion^ which shall be treated of hereaf- 
ter in us turn. 
J*^^ §• 4. In the ordinary Morning and Evening Service, 

Fsa.ms. instead of the Psalms for the day, are appointed six of 
David's Penitential Psalms, (the seventh being used in 
the office ofCommination :) concerning which we need 
only observe, that they are the very forms wherein that 
Royal Prophet expressed his repentance, and were alt 
composed by him in times of affliction, and contain sup- 
plications and prayers to be delivered from all temporal 
and spiritual enemies ; and have, for this reason, been 
very much esteemed of in the Church in all ages", and 
were always thought proper to be used in times of hu- 
miliation and repentance. 
The Col. §. 5. The collect for this day was made new at the 
^7.' ''^'''"j ^^^P'^^'Vgof the Liturgy : the Epistle and Gospel were 
Gospel. ^ ^^"^l^^'J o^'t of the old oMces. For the former is read part 
of Joel, which together with the latter, cautions us to be 
very careful, that, whilst we seem to be ready at all ex- 
ternal signs of sorrow, we be not void of internal contri- 
tion. 
No lessons §. g. There are no proper lessons appointed for this 
appojute . ^ ^^,^ which 1 presume proceeded from an omission of the 
comoiler^.^' 



Sect. XII. Of the Sundays hi Lent, 



T* 



The CM- i HOUGH the Church allows us to interrupt our fasts 
!ect«, Epi- on the Sundays in Lent, by reason of the eminency of 
sties, and ^^j-jq^^. ^j.^^,^ . y^f [q^i i[-iq pleasantness of those intervals 

txospels, ^7^7 r 

53 Greg. Mag. Commeut. in 7 Po^il. Poea. tona. lii. col. 359, &:c. 

*]ii the Ariiencan Litursry prcper levaons are appointed. Mornin?, 
Itaia'i U.S. aud Ljkj vi. 2J- Evtiiiu', Joiiah il'u and 2 Pctei, iii. 

Am. Ei>. 



and their Collecls, Epistles, and Gospels, 235 

sliould entice us to a discontinuance of our mortification Sec(. XIL 
and abstinence in the returning week-days, when ue '" 

ought to renew it with the greater zeni, she takes care to 
remind us of the duties we have undoriaken, and there- 
fore in the Epistles (which were continued from the old 
Missals) sets before us the oblig;ations we he under of re- 
turning to our acts of self-denial and humiliation. But 
because all this without charity is nothing worth ; the 
Gospels (which are of the same antiquity) are designed 
to excite us to the exercise of that great duty in all its 
branches, by proposing to us the example of our great 
Lord and Master the blessed Jesus, who not only fasted 
and withstood the greatest temptations of doing evil in 
his own person", but went about seeking opportunities 
of doing good to others ; healing the sick'*, feeding the 
hungry*®, blessing those that cursed hi/Ti«7, and doing 
good to those thatdespitefully used him** : in all which 
actions we are, at this time especially, bound to imitate 
him. The Collects, as well as the Epistles and Gospels 
for all these Sundays, are the same that we meet with la 
ihe old offices, excepting that the first was made new at 
the Reformation, and the last is, in the Liturgy of St. 
Ambrose, appointed for Good-Friday. 

§. 2. The Sundays in Lent are by our own Church, as SutK^aysin 
well as the Greek, generally termed by their number, ^^'^U ^»o\<r 
being called the /rs/, second, and third Sunday, c^'C. in "^"'^'^'^ 
Lent ; but the three last are sometimes distinguished by 
particular names of their own : the fourth, for instance, 
is with us generally called Midknl-Snnday ; though Midlent- 
Bishop Sparrow and some others, term it Dominica Re fee- Su"*iay« 
iionis, the Sunday of Refreshment : the reason of which, 
1 suppose, is the Gospel for the day, which treats of our 
Saviour's miraculously feeding five thousand ; or else 
perhaps the first Lesson in the Morning, which gives us 
the story of Joseph's entertaining his brethren. And jj^^p^^^^, 
the appointment of these Scriptures upon this day might abieri?eof 
probably give the first rise to a custom still retained in Mi^i!fc"<">§ 
many parts of England, and well known by the name of gj.; "^^'" 
Midlenling or Mothering,. 

The fifth Sunday in Lent is, by the Latins especially, pappion- 
often called Passion-Sunday ; though I think that would Sunday, 
be a more proper name for the Sunday following : but 

54 Gospel for the first Sunday ad For the third, 
in Lent. 57 For (he fourth. 

55 For the second. 58 For the fifth. 



236 Qfiht Sundays and Holy-da^s^ 

Ghap.v. the reason, I suppose, why that title is thrown back to 

• — this, is because the Sunday next before Easter is general- 

Palm- ?^ called Palm-Sunday, in commemoration of our Sav- 
Sunday. io"'''s triumphal entry into Jerusalem, when the multi- 
tude that attended him strewed Palm-branches in his 
waj*' : in remembrance of which Palms were used to be 
borne here with us upon this day till the second year of 
, King Edward Vi^. 

Sect. Xllf. Of the Passion-Week. 

Passion- y ^^^ following week was by some looked upon as a 
Week. distinct time of fasting from the foregoing Lent, and as 
instituted upon different accounts: that being observed in 
imitation of our Saviour's fasting, &c. as has been already 
observed ; this in commemoration of his sufferings and 
passion, which were then completed^^ But by others it 
was only accounted a continuation of the same fast in a 
stricter degree : it being generally called the Great 
Week^^^ not because it had more hours or days in it than 
any other week, but because in this werk was transacted 
an affair of the greatest importance to the happiness of 
man, and actions truly great were performed to secure 
his salvation : death was conquered, the devil's tyranny 
was abolished, the partition-wall betwixt Jew and Gen- 
tile was broken down, and God and man ^yere reconcil- 
Why call- ed^\ It was also called the Holy-week, from those de- 
ed Hoi}- yQyj exercises which Christians employed themselves in 

week, and , . . rn, !• i i *^ i 

how for- upon this occasion. I hey applied themselves to pray- 
anerly ob- er, both in public and private, to hearing and reading 
served. God's holy word, and exercising a most solemn repent- 
ance for those sins which crucified the Lord of Life, 
Thej^ observed the whole week with great strictness of 
fasting and humiliation ; some fasting three days togeth- 
er ; some four ; and othori, who couicj bear it, the whole 
six ; beginning on Monday morning, and not eating any 
thing again till cock crowing on the SunHny morning 
following. And several of the Christian Emperors, to 
show what veneration they had for this holy season, 

59 Isid. Hispal. de Offic. Eccl. S16.Edit. Cleric. Antw. 1698. et 

lib 1. cap. 27. Malthoen? Monachus ibid. 

6') Coliier's History, vol. ii. p. 62 Vide Vales, in Euseb. 1. 5. 

241. C.24. p. 247- col 2. Edit Readins:. 

61 \na?fap;n!» An{iocbenus(qui 63 ("hryi?. Horn. 30. in Gi^eii. x^ 

vivit 655.) in Coteleri Notis in 1. torn. 1. p. 235. 
^onst. Apostol. 1. ij. c. 13. toiE-i. p^ 



and their Colkcli^ Epistles^ and Gospels, 237 

caused all law-suits (o cease, and tribunal doors to be ^''ct.XiII* 
shut, and prisoner? to [)e set free®' ; thereby imitating 
their gf eat Lord and Mnster, who by his death atthis 
time delivered us from the prison and chains of sin. 

§. 2. The Church of England uses all the means she How ob- 
can to retain this decent and pious custom, and hath ^trved br 
made sufficient provision for the exercise of the devotion J,f*^jrjj'" 
of her members in public; calling us every day this week ]and. 
to meditate upon our Lord's sufferings, and collecting in 
Ihe J^essons, Epistles, and Gospels, most of those por- 
tions of Scripture that relate to this tragical subject, to 
increase our humiliation by the consideration of our Sa- 
viour's ; to the end that with penitent hearts, and firm 
resolution of dying likewise to sin, we may attend our 
Saviour through the several stages of his bitter Passion. 

§. 3. Our reformers did not much confine themselves The Gos- 
lo the Gospt'ls appointed for this week by the ancient of- P^^» 
fices ; but thought, as there was time enough to admit of 
it, it would be most regular and useful to read all the 
four Evangelists' accounts of our Saviour's passion, as 
ihey stand in order. To this end they have ordered St. 
Matthew's account on the Sunday, appointing the xxvith 
chapter for the second Lesson, and the xxviith, as far as 
relates to his crucifixion, for the Gospel*. On Monday 
and Tuesday is read the story as by St. Mark ; on Wed- 
nesday and Thursday that by St. Lukef, and on Good- 
Friday the xviiith of St. John is appointed for the se- 
cond Lesson, and the xixth for the Gospel|. . 

The Episdes also that are now appointed are more P'® ®** 
suitable to the season, than those that were found in old- 
er offices. 

As for the Collect, the same that is used on the Sunday And Col- 
before is appointed (as indeed a very proper one) to be ^^^^' 
used on the four days following till Good-Friday: on 
which day it is also appointed in the Liturgy of St. Am- 
brose, though in other offices it is found, as with us, up- 
on the Sunday before. 

* Both the xxvith and xxviith chapters were read for the 
Gospel on the Sunday before Easier till the last review, and 
(he xxviith was continued to the end of the 56th verse. 

t The xvth of St. Mark, which was the Gospel for Tues- 
day, and Luke xxiii. which was appointed for Wednesday, 
were in all former books read throughout. 

J Both the chapters of St. John were appointed for the 
Gospel in the former books. 

64 Cod. Thfod. lib. 9. tit. 35. de Qusestione 4. tern. iii. p. 252. 



238 Of the Sundays and Hoty-daysj 

^ha^V. Sect. XIV. Of the Thursday before Easier, 

Maunday- THIS day is Called [Dies Mandati] Mandate or Mauti^ 
Thursday, day-Thursday, from the commandment which our Sa- 
^^f T viourgave his Apostles to commemorate the Sacrament 
of his Supper^ which he this day instituted after tht^ cele- 
bration of the Passover; and which was, for that reason^ 
generally received in the evening of the ihy^' : or, as 
others think, from that new Commandment which he gave 
them to love one another^ after he had washed their feet, 
in token of the love he bore to themj as is recorded in 
the second Lesson at morning prayer, 
^iatle ^^ 2 The Gospel for this day is suitable to the time, as 

Bfil treating of our Saviour's passion : but the Episile is 

something different, containing an account of the institu- 
tion of the Lord's Supper ; the constant celebration of 
which on this day, i^oth in the morning and in the even-, 
ing, after supper in *^'*, commemorytion of its being first 
instituted at that time, rendered that portion of Scripture 
very suitable to the day. 
Jfielond- 5» 3. On this day the Penitents, that were put out of 
ling Peni- the church upon Ash- Wednesday, were received again 
tents. into the church, partly that they might be partakers of 

the holy Communion, and partly in remembrance of 
our Lord's being on this i\i\y apprehended and bound, 
in order to work our deliverance andfreedom*\ 

The form of reconciling Penitents was this : the Bish- 
op went out to the doors of the church, where the Peni- 
tents lay prostrate upon the earth, and thrice, in the 
hame of Christ, called them. Come, come^ come^ye children^ 
hearken to me ; I zoillteachyou the fear oftheLord^ Then, 
after he had prayed for them, and admonished them, he 
reconciled them, and brought them into the church. The 
Penitents thus received, trimmed 4,heir heads and beards, 
and, laying off their penitential weeds, reclothed them- 
selves in decent apparel^^. 
Church- §• ^' ^^ ^^y "°^ ^^ amiss to observe, that the church 

doors al- doors uscd to be all set open on this day, to signify that 
ways set penitent sinners, coming from North or South, or any 
ST'^ V* part of the world, should be received to mercy, and the 
aj, Church's favour. 

65 Concil. Carthag. 3. Can. 29. Jan. Ep. 118. 

Codex ( ;an. Eccles, Afric. Can 41. 67 Innocent. Epist. «1 cifat. ab 

66 Concil. Carthag. 3. Can. 29. Ivo, part 1$. cap. 40. et a Bar- 
Codex Can. Eccles. Afric Can 41. chardo, 1. 18. c. 18. 

Concil, Tral. Can 29. Aug. ad 68 Capit, 1. 7. c, 143. 



and their Collects^ Episthi^ and Gospels. 23d 

Sect. XT. 
Sect. XV. Of Good-Friday. 

J HIS day recrived its name IVom ihc blessed effects of why so 
©ur Saviour's sufferings, which arc ihc ground of all our called, 
joy, and from those unspeHkal.je good things he hath 

purchased for us by his death v/hcrehy the blessed Jesus 
made expiation for the sins of the whole world, and, by 
the shediiing his own blood, obtained eternal redenipliou 
for us. Among the Saxons it was called Long-fridaxf'^ ; 
but for what reasons (excepting for the long fastings and 
©tiices they then used) does not appear. 

§. 2. The Commemoration of our Saviour's sufferings, Why ob- 
hath been kept from the very first age of Christianity^*^, ^^\l^^^ ** 
and was always observed as a day of the strictest fasting 
and humiliation ; not that the grief and affliction they 
then expres^ed did arise from the loss they sustained, but 
fro.:-, a sense of the guilt of the sins of the whole world, 
which drew upon our blessed Redeemer that painful and 
shameful death of the Cross. 

§. 3. The Gospel for this day (besides its coming in J" ^^' 
course) is properly taken out of St. John rather than any taken out 
other Evangelist, because he was the only one that w'as ofSt.John; 
present at the passion, and stood hy the cross while oth- 
ers fled : and therefore, the passion being as it were re- 
presented before our eyes, his testimony is read who 
saw it himself, and from whose example we may learn 
not to be ashamed or afraid of the cross of Christ". — 
The Epistle proves from the insufficiency of the Jewish x^g Epj,, 
sacrifices, that they only typified a more sufficient one, tic 
which the Son of God did as on this day offer up, and by 
one oblation of himself then made upon the cross, com- 
pleted all the other sacrifices, (which were only shadows 
of this,) and made full satisfaction for the sins of the 
whole world. In imitation of which divine and infinite 
love, the Church endeavours to show her charity to be rpi^g q^^. 
boundless and unlimited, by praying in one of the pro- lect. 
per Collects, that the effects of Christ's death may be as 
universal as the design of it, viz, that it may tend to the 
salvation of all, Jews^ Turki^ Infidels^ and Heretics^, 

* In the first Common Prayer Book of King Edward, the 

C9 See the ihirty-feventh Canon cop. 17. p. 57. B. Apoat. Const. 

of Elfric in Mr J«)hnfOii's Ecoles- 1. 5.c. 13. 

Ui»ticaUiaws, A. I). 957. 17 Runertns d^ Of^cl^Divinn", 

70 Eustb, Hi-st. Yxc\. lib. 2. 1. G. c. 8. 



2*40 Of the Sundays and Holy-days^ 

ehap. V. ^^ 4^ Plow suitable the proper Psalms are to the day, is 

nr obvious to any one that reads them with a due attention: 

Piaims they were all composed by David in times of the greatest 

calamity and distress, and do most of them belong Jiiys- 

tically to the crucifixion of our Saviour ; especially the 

twenty-second, which is the first for the marning, which 

was in several passages literally fubilled by his sufferings, 

and, either part of it, or all, recited by him upon the 

cross''^. And for that reason (as St. Austin tells^^ us) 

was always used upon that d:iy by the African church. 

^. . <5« 5. The first Lesson for the mornins: is Genesis xxii* 

The Les- ^ . . r * i i ■» ^t «. 

sons. contammg an account o\ Abraham's readiness to oner up 

his son; thereby typifying that perfect oblation which 
was this day made by the Son of God : which was 
thought so proper a Lesson for this occasion, that the 
Church used it upon this day in St, Austin's time^'** 
The second Lesson is St. John xviii. which needs nO ex- 
planation. The first Lesson for the evening" contains 
a clear prophi^cy of the passion of Christ, and of the 
benefits which the Church thereby receives. The se- 
cond Lesson^* exhorts us to patience under afflictions, 
from the example of Christ, who suffered so much for us. 

Sect. XVL Of Easter-Eve. 

How ob- This Eve was in the ancient church celebrated with 
served in more than ordinary devotions, with solemn watchings, 
the pri- with multitudes of lighted torches both in their churches 
ch^^^\ and their own private houses, and with a general resort 
and confluence of all ranks of people^. At Constanti- 
nople it was observed with most magnificient illumina- 
tions, not only within the church, but without. All over 
the city lighted torches were set up, or rather pillars of 
wax, which gloriously turned the night into day^^ All 
which was designed as a forerunner of that great light, 
even the Sun of Righteousness, which the next day arose 
ijpon the world. 



first of the Collects for this day is appoiated to be used at 
Mattins only ; the other two at the Communion. 

72 See Matt, sxvii. 35, 43. 46. 76 1 Peter ii. 

73 Aug. in Psalm xxi.in Prcefat. 77 Greg. Naz. Orat. 42.tom.i.p> 
Serm. 2. 676. D. 

74 Aujrust. Serm. de Temp. Tl. 78 Eviseb, Vit. Const. lib.4.cap. 

75 Isaiah lijj. 2^. p. 535. A. B. 



and their Collects^ Epistles, and Gospels, J4 1 

As the day was kept as a strict fast, so the vigil conti- Sect. XVI. 
nued at least till midnight, the congregation not being — — ~ 
dismissed till that time^^ ; it being a tradition of the 
church, that our Saviour rose a little after midnight : but 
in the East the vigil lasted till cock-crowing ; the time 
being spent in reading the Law and the Prophets, in ex- 
pounding the holy Scriptures, and in baptizing the cate- 
chu men s^°. 

§. 2. Such decent solemnities would in these days be How oh- 
looked upon as Popish and Antichristian : for which rea- «erved by 
son, since they are only indifferent (though innocent) ce- *^j-^jj^^"_ 
remonies, the Church of England hath laid them aside : i^nd. 
but, for the exercise of the devotions of her true sons, she 
retains as much of the primitive discipline as she can ; 
advising us to fast in private, and calling ns together in 
public, to meditate upon our Saviour's death, burial, 
and descent into hell : which article of our faith the pub- 
lic service of the church this day confirms, the Gospel j,,^ . 
treating of Christ's body lying in the grave, the Epistle ^g ^nd 
of his soul's descent into hell. It is true, the Epistle is Gospel, 
by some people otherwise interpreted ; but the other 
parts of it are notwithstanding very proper for Easter- 
Eve ; the former part of it exciting us to suffer cheerful- 
ly, even though jfor well doing, after the example of 
Christ, who, as at this time, had once suffered for sins, 
the just for the unjust; the latter part showing us the 
end and afficacy of Baptism, which was always, in the 
primitive church, administered to the catechumens on 
this day. 

§. 3. Till the Scotch Liturgy was compiled, there was Theco!- 
no particular Collect for this day ; those for Good-Fri- 
day, 1 suppose, were repeated : and that which was ap- 
pointed in the Scotch Liturgy was different from our 
present one, which I shall therefore give the reader be- 
low*. 

* O most gracious God, look upon us in mercy, and grant 
that as we are baptized into the death of thy Son our Saviour 
Jesus Christ ; so by our true and hearty repentance all our 
sins may be buried -with him, and we not fear the grave : that 
as Christ was raised up from the dead by the glory of thee, O 
Father, so we also may walk in newness of life, but our sins 
never be able to rise in judgment against uS, and that for the 
merit of Jesus Christ, that died, was buried, and rose again for 
us. Amen. 

79 Const,Apost.lib. S, cap. 18. 80 Const. Apost» lib. 5. cap. 14 

r, 18. 
Fr 



246 Of lilt Sundays and Holy-day :i. 

Chap. V. 

'" Sect. XVI I. Of Easter- Day. 

as er- ay JJ^yjNQ ^Q^y^ ^s it were, with the Apostles and iirst 
believers^ stood mournfully by the Cross on Good-Fri- 
day^ and oq the day following been again overwhelmed 
with grief, for the loss of the Bridegroom; the Church 
this day, upon the first notice of his resurrection from the 
grave, calls upon us, with a becoming and holy transport, 
io turn our heaviness into joy ^ to' put off our sackcloth, and 
gird ourselves with gladness. 
When first §. 2. That in and from the times of the Apostles, there 
art?wh'^* has been always observed an anniversary festival in me- 
so called, ^ory of Christ's Resurrection, (which from the old Sax* 
on word Osier, signifying to rise^ we call Easter-day^ or 
the Day of the Resurrection ; or, as others think, from one 
of the Saxon goddesses called Easter, which they always ' 
worshipped at this time of the year,) no man can doubt, 
that hath any insight into the affairs of the ancient 
Church : in those purer times, the only dispute being not 
■ about the thing, but the particular time when the festi- 
val was to be kept. But of this I have said enough be- 
fore". 
The An- ^, 3^ ^g for the manner of observing it we find that it 
stead of ' ^^^ always accounted the Queen, or Highest of Festivals^ 
the Venite and celebrated with the greatest solemnity^^, jjj ^^g ^^1- 
Exultemus, mitive times the Christians of all Churches on this day 
^^Vd" ^^^^ ^^^^^ morning-salutation, Christ is risen ; to which 
those who were saluted, answered, Christ is risen indeed: 
or else thus, and hath appeared unto Simon^^ ; a custom still 
retained in the Greek Church^'. And our Church, sup- 
posing us as eager of the joyful news as they were, is 
loth to withhold from us long the pleasure of expressing 
it ; and therefore, as soon as the Absolution is pronounc- 
ed, and we are thereby rendered fit for rejoicing, she be- 
gins her office of praise with Anthems proper to the 
day, encouraging her members to call upon one another 
to keep the feast ;for that Christ our Passover is sacrificed 
for us, and is also risen from the dead, and become the first 
fruits of them that slept, (^^c* 

* The first of these sentences was added at the last review ; 
the second (which was the first in King Edward's first Com- 

81 See paee ."39, he. 83 Luke xxiv. 34. 

82 Greg. Naz. Orat 42. torn. i. 84 Dr. Smith's Account of the 
p. 626. C. Greek Church, page 32.^ 



and tluir Collects^ Epistles, and Gospels, 243 

^. 4. The Psalms for the morning are Psalm ii. Ivii. Sect. XV 
cxi. The first of which was composed by David, upon "* 
his being triumphantly settled in his kingdom, after some pg^^^jj^j^ 
short opposition made by his enemies ; but it is also (as 
the Jews themselves confess) a prophetical representa- 
tion of Christ's inauguration to his regal and sacerdotal 
offices ; who after he had been violently opposed, and 
even crucified by his adversaries, was raised from the 
dead, by the power of his Father, and exalted to those 
great othces in the successful exercise whereof our sal- 
vation consists. The Iviith Psalm was occasioned by 
David's being delivered from Saul, by whom he was 
pursued after he had been so merciful to him in the cave, 
when he had it in his power to destroy him ; and in a 
mystical sense contains Christ's triumph over death and 
hell. The last Psalm fcr the morning is a thanksgiving 
to God for all the marvellous works of our Redemption, 
of which the Resurrection of Christ is the chief: and 
therefore though the Psalm does not peculiarly belong 
to the day, yet it is very suitable to the business of it. 

The Psalms for evening prayer are cxiii. cxiv. cxviii. 
The cxiiith was designed to set forth, in several particu- 
lars, the admirable providence of God, which being nev- 
er more discernible than in the great work of our Re- 
demption, this Psalm can never be more seasonably re- 
cited. The cxivth Psalm is a thanksgiving for the deliv- 
erance of Israel out of Egypt ; which being a type of our 
deliverance from death and hell, makes this Psalm very 
proper for this day. The last Psalm for the day is 
the cxviiith, which is supposed to have been composed 
at first upon account of the undisturbed peace of Da- 
vid's kingdom, after the Ark was brought into Jerusalem : 
but it was secondarily intended for our Saviours Resur- 



mon Prayer) was concluded with two Allelujahs, and the 
next with one. After which was inserted as follows : 

The Priest. 
Show forth to all nations the glory of God. 

The AnsTjoer. 
And among all people his wonderful works. 
Let lis pray. 
O God, who for our Redemption didst give thine only begot- 
ten Son to the death of the Cross ; and^ by his glorious Resur- 
rection, hast delivered us from the power of our enemy ; grant 
us So to die daily from si/i, that we may evermore live with 
him in the joy of his Resurrection^ through the same Christ our 
Lord, Amen. 



244 Of the Sundays and Holy-dmjs^ 

Chap. V. rection, to which we iincl it applied both by St. Matthew 

'" " and St. Luke^^ 

sont. CoT. §. 5, The first Lessons for the morning and evening 

lect.Epis- service contain an account of the passover, and of the 

tie, a- d Israelites' deliverance out of Egjpt, both very suitable 

Gospel. jQ ^^^ jgy . f^j, j.^^, ^j^^jj. pj^ssQyg^. Ciij-ist our Passover 

was prefigured ; and the deliverance of the Israelites out 
of Egypt, and the drowning of Pharaoh and his host in 
the Red-Sea, was a type of our deliverance from death 
and sin, which is done away by our being baptized wiili 
water into Christ. The Gospel and the second Lesson 
for the evening give us the full evidence of Christ's Res- 
urrection ; and the Epistle and the second Lesson for 
the morning teach us what use we must make of it. 

The Collect, Epistle, and Gospel are all very old : 
in the first book of King^ Edward they are appointed for 
the first Communion ; fori have observed^^, thatU])on 
the great feasts they had then two Communions, and a 
distinct service at each. For the second Communion 
they had the same Collect which we now use upon the 
first Sunday after Easter. The Epistle for that service 
was 1 Cor. v. 6. to ver. 9. the Gospel was Mark xvi. to 
ver. 9. 

Sect. XVIIL Of the Monday and Tuesday in 
Easter- Week* 

The whole AMONG the primitive Christians this Queen of Feasts^ 
tween E s- ^^ those fathers called it, was so highly esteemed, that 
ter and i^ was solemnized fifty days together ; even from Easter 
VVhitsun- to Whitsuntide"; and this so strictly in the Spanish 
*'1^ ^°/™' Church, that even the Rogations were amongst them de- 
served, ferred by an order of council till Whitsuntide was over^^; 
during which whole time baptism was conferred, all fasts 
were suspended and counted unlawful, they prayed 
standing, (as they were wont to do every Lord's day in 
token of joy,) thereby making every one of those days 
in a manner equal to Sunday. As devotion abated, this 
feast was shortened ; yet long after Tertullian, even to 
Gratian's time and downwards, the whole weeks of Eas- 
ter and Whitsuntide were reckoned as holy-days*^. And 
in our own Church, though she hath appointed Epistles 

Sj St. P^Iatt. xxi. 42. Actsiv.ll. Concil. Nicen. Can. 20, torn ii. 

86 Paqe 215. col. 37. 

87 Tert. do Jejunsis, c. 14. p. 83 Concil. Gerundens. Can. 2. 
552. B. De fdoi.'c. 14. p. 94. 13. Strabo de Offic. Eccles. 1. 2. c. 34. 
DeCoroa. M;!. c. 3, p. 102. A, 89 Gratian de Consecrat. Dist 

3. c. I. p. 2421. 



(iiid their Collects^ EpislUs^ Mnd Gospels. 245 

and Gospels for the Monday and Tuesday only of this Sect. 

week, which contain full evidences of our Saviour's Res- 

urrection* ;yet she makes provision for the solemn ob- ~ 
servationofibe whole week, by appointing a Preface 
suitable to the season for eight days together in the of- 
fice of Communion. 

§. 2. The occasion of this week's solemnity was prin- J^gg^^^^ty 
oipally intended for the expressing our joy for our Lord's ^ solemn- 
Resurrection. But among the ancients there was another ly obserr- 
pcculiar reason for the more solemn observation of this ^^* 
week. For except in cases of necessity they adminis- 
tered Baptism at no other times than Easter and Whit- 
suntide ; at Easter, in memory of Christ's Death and 
Resurrection, (correspondent to which are the two parts 
of the Christian life, represented in baptism dyingunto 
5m, and ruing again unto nenmess of life ;) and at Whit- 
suntide, in memory of the Apostles being then baptized 
with the Holy Ghost and with fire^ and of their having 
themselves at that time baptized three thousand souls®*'; 
this communication of the Holy Ghost to the Apostles 
being in some measure represented and conveyed by 
baptism. After these times, they made it part of their 
festivity the week following to congratulate the access 
of anew Christian progeny : the new-baptized coming 
each day to church in while garments, with lights before 
them, in token that they had now laid aside their works 
of darkness, and were become the children of light, and 
had made a resolution to lead a new, innocent, and un- 
spotted life®^ At church, thanksgivings and prayers 
were made for them, and those that were at years of 
discretion (for in those times many such came in from 
heathenism) were instructed in the principles and ways 
of Christianity : but afterwards when most of the bap- 
tized were infants, and so not capable of such solemni- 
ties, this custom was altered, and baptism administered 
at all times of the year, as at the beginning of Christian- 
ity- 

§. 3. The first Lesson for Monday morning®* treats The Les- 
_ sons. 

* Formerly three days were appointed as holy-days at 
Easter and Whitsuntide^s, and then it is probable that the 
Wednesday also had an Epistle and Gospel. 

90 Acts n. 41. 93 See Archbishop Islep's Con- 

91 Ambr. de Initiand. c. 7. torn, stitution in Mr. Johnson's Ecclea- 
iv. col. 348. iasticftl Laws, and his note upon 

92Exod. xvi. it, A. D. 1362.3, 



246 Of the Sundays and Holy-days^ 

Chap. V. about God's sending the Israelites Manna or Bread from 
■ — heaven, which was a type of our blessed Saviour, who 

was the bread of life that came down from heaven^ of which 
whosoever eatetk hath eternal life. The first Lesson for 
Monday evening^'* contains the history of the vanquish- 
ing the Amalekifes, by the holding up of Moses's hands ; 
by which posture he put himself into the form of a cross, 
and exactly typified the victory which Christians ob- 
tain over their spiritual enemies by the cross of Christ. 
The smiting also the rock, out of which came water, 
(mentioned in the same chapter) is another type of our 
Saviour: for as the water flowing from the rock quench- 
ed the Jsraelites' thirst ; so our Saviour, smitten upon 
the cross, gave forth that living water, of which whosoever 
drinketh sJutll never ihirst^^. The second Lessons'^*" con- 
tain full testimonies of our Saviour's Resurrection ; that 
for the morning giving an historical account of it; the 
other for the evening containing a relation of a lame man 
being restored to his feet, through faith in the name of 
Christ, which was an undeniable proof that he was then 
alive. 

The first Lesson for Tuesday morning^^ contains the 
Ten Commandments, which were communicated to the 
people from God by the ministry of Moses, wherein he 
prefigured our Saviour, who was to be a prophet like 
unto him^^, i. e. who was to bring down a new law from 
heaven, and more perfectly to reveal the divine will to 
man. The first Lesson at evening^^ represents Moses 
interceding with God for the children of Israel, for whom 
(rather than God should imput« to them their sins) he 
desired even to die, and be blotted out of the book of life ; 
thereby also typifying Christ, who died and was made a 
curse for us^ . The second Lesson for the morning^is a 
farther evidence of our Saviour's Resurrection ; and that 
for the evening^ proves, by his Resurrection, the neces- 
sity of ours. 

The Epistles and Gospels for these days are the same 
as in old offices : but the Collect for Tuesday, till the 
last review, was what we now use on the Sunday after, 
being the same that in King Edward's first Common 
Prayer book was appointed for the second Communion 
on Easter-day. 

94 Exod. XV ii. 99 Exod, xxxii. 

95 I Cor. X. 4. 1 Gal. ili. 13. 

96 Matt, xxviii. and Acts iii. 2 Luke xxiv to ver. 13- 

97 Exodus XX. 3 1 Cor. xv. 

98 Deut. xviii. 15. 



and thtir Collects, EpistUi, and Gospels, 247 
Sect. XIX. Of the Sundays after Easier. ' V ' 



Upon the Octave, or first Sunday after Easter-day, it l^c»w Sun- 
was a custom of the ancients to repeat some part of g^ ^aUeZ 
the solemnity which was used upon Easter-day : from ^ 
whence this Sunday took the name of Low-Sunday, be- 
ing celebrated as a feast, though of a lower degree than 
Easter-day itself. In Latin it is called Dominicain Albis, whv call- 
or rather ^05^ Albas, (sc. depositas,) as some ritualists call fd pomin- 
it, i. e. the Sunday of putting off the Chrysoms ; because »cainAlbis. 
those that were baptized on Easter-eve, on this day 
laid aside those white robes or chrysoms which were 
put upon them at their baptism, and which were now 
laid up in the churches, that they might be produced as 
evidences against them, if they should afterwards violate 
or deny that faith which they had professed in their 
baptism. And we may still observe, that the Epistle 
seems to be the remains of such a solemnity : for it 
contains an exhortation to new-baptized persons, that 
are horn of God, to labour to overcome the worlds which at 
their baptism they had resolved to do. Both that and 
the Gospel were used very anciently upon this day : but 
in all the old books, except the first of King Edward, 
the Collect for Easter-day was ordered to be repeated ; 
but at the last review, the Collect prescribed in that 
first book was again inserted on this day ; it being the 
same which was originally appointed for the second 
Communion on Easter-day itself, which was then also 
used on the Tuesday following. 

§. 2. As for the other Sundays after Easter, we have T'^t^^Y 
already observed, that they were ail spent in joyful sties,' and 
commemorations of our Saviour's Resurrection, and the Gospels 
promise of the Comforter ; and accordingly we find, that fortheoth- 
both those grand occasions of joy and exultation are after Eas-* 
the principal subjects of all the Gospels from Easter to ter. 
Whitsuntide. But, lest our joy should grow presump- 
tuous and luxuriant, (joy being always apt to exceed,) 
the Epistles for the same time exhort us to the practice 
of such duties as are answerable to the profession of 
Christians ; admonishing us to believe in Christ, to rise 
from the death of sin, to be patient, loving^ meek, charita- 
ble, <Slrc. having our blessed Lord himself for our exam- 
ple, and the promise of his Spirit for our strength, com* 
fort, and guide. 

The Collect for the second Sunday wtiS made new in 
1549, and that for the fourth was corrected in the begin- 



348 Of the Sundays and Holy-days, 

Ghap. V. ing of it* at the last review: but the other Collects are 
verj old, as are all the Epistles and Gospels, which are 
very suitable to the season- ; especially the Gospel for the 
fifth Sunday, which seems to be allotted to that day upon 
two accounts : first, because it foretels our Saviour's As- 
cension, which the Church commemorates on the Thurs- 
day following ; and, secondly, because it is applicable 
to the Rogations, which were performed on the three 
following days, of which therefore we shall subjoin a 
short account. 

Sect. XX. Of the Rogation- days. 

Rogation- AbOUT the middle of the fifth century, Mamercus, 
days,when l^ishop of Vienne, upon the prospect of some parti- 
first ob- cular calamities that threatened his diocese, appointed 
servea. ^y^^^ extraordinary prayers and supplications should be 
offered up with fasting to God, for averting those impen- 
dent evils, upon the three days immediately preceding 
the day of our Lord's ascension* ; from which supplica- 
tion (which the Greeks call Litanies^ but the Latins Ro- 
And why gallons) these days have ever since been called Rogation- 
so called, days. For some few years after, this example was fol- 
lowed by Sidonius Bishop of Clermont, (though he in- 
deed hints that Mamercus was rather the restorer, than 
the inverter ofthe^ Rogations,) and in the beginning of 
the sixth century the first council of Orleans appointed 
that they should be yearly observed® . 

§. 2. In these fasts the Church had a regard, not only 
}Ti .^^5" to prepare our minds to celebrate our Saviour's Ascen- 

oi their in- • * r ^ i i t r 

stitution. sion altera devout manner; but also, by fervent prayer 
and humiliation, to appease God's wrath, and deprecate 
his displeasure, that so he might avert those judgments 
which the sins of the nation deserved ; that he might be 
pleased to bless the fruits with which the earth is at this 
time covered, and not pour upon us those scourges of 
his wrath, pestilence and war, which ordinarily begin in 
this season. 

* The old beginning of it was, Almighty God, "which dost 
make the minds of all faithful men to be of one will, Grant, 4'C. 

4 A?iti ArchiepiscopiVien.A.D. Francor. Scriptores, Paris. 163(3. 

490. Homil. in Bibiiotheca S5. torn. i. p. 289. A, 

Patrum. Paris. 1575. toin. vii. col. 5 Sidon, 1. 5. Ep. 14. 

338. And from him. Gres^. Tu- 6 Concil. Aurcl. Can. 27. torn, 

ronensis, 1, 2. c, 34. aniid. Histor. iy. col, 1408. D. E. 



and their Collects, Epistles^ and Gospels. 249 

§, 3. At the Reformation, when all processions were Sect.XXI. 
abolished by reason of the abuse of them, yet for retain- ~J ' 

ing the Perambulation of the Circuits of Parishes, it was (}„„^/°aT 
ordered, " That the people shall once a year at the time (he Uefor- 
*' accustomed, with the curate and substantial men of nation. 
" the parish, walk about the parishes, as they were ac- 
" customed, and at their return to church make their com- 
" mon prayers. Provided that the curate, in the said 
'' common preambulations, used heretofore in the days of 
•* Rogations, at certain convenient places, shall admon- 
•• ish the people to give chanks to God, in the beholding 
•• of God's benefits, for the increase and abundance of 
" his fruits upon the face of the earth, with the saying of 
" the hundred and fourth Psalm, Benedic anima mea^c, 
" At which time also the same minister shall inculcate 
"' this and such like sentences. Cursed he he which transla- 
" teihihe bounds and doles oj his neighbour, or such other 
^' order of prayer as shall be hereafter appointed^ ." No 
such prayers indeed have been since published ; but 
there is a homily appointed, which is divided into four 
parts ; the three first to be used upon the Monday, Tues- 
day, and Wednesday, and the fourth upon the day when 
the parish make their procession. 

Sect. XXI. Of Ascension-day, 

Forty days after his Resurrection, our blessed Sav- ^scension- 
iour publicly ascended with our human nature into hea- 
ven, and presented it to God, who placed it at his own 
right hand, and by the reception of those first fruits 
sanctified the whole race of mankind. As a thankful 
acknowledgment of which great and mysterious act of 
our redempiion, the Church hath from the beginning of 
Christianity set apart this day for its commemoration ^; 
and for the greater solemnity of it, our Church in partic- 
ular hath selected such peculiar offices as are suitable to 
the occasion ; as may be seen by a short view of the 
particulars. 

§. 2. Instead of the ordinary Psalms for the morning, '^he 
are appointed the viiith, xvth, xxist; and for the after- ^^*''"^' 
noon the xxivth, xlviith, cviiith. The viiith Psalm was 
at first designed by David for the magnifying God for his 

7 Injunction of Qneen Eliza- 8 St. Chrysos. in Diem. Orat. 

beth, 18, VJ. in Bishop Sparrow's 87. torn. v. p. 595. Const. Apost, 

CoUeclioD, page 73. I. 5. c. 18. 
Gg 



%')0 Of the Sundays and Holy'days^ 

Chap. V. wonderful creation of the world, and for his goodness ia 
' mankind, in appointing him to he Lord ofso great a work: 

but in a prophetical sense, k sets forth his more admira- 
ble mercy to men, in exalting our human nature above 
all creatures in the world, which was eminently complet- 
ed in our Saviour's assumption of the flesh, and ascending 
with it to heaven, and reigning in it there. The xvth 
Psalm shows how justly our Saviour ascendeA the holy 
hill, the highest heavens, of which Mount Sion was a 
type : since he was the only person that had all the qual- 
ifications which that Psalm mentions, and which we must 
endeavour to attain, if ever we desire to follow him to 
those blessed mansions. The xxist, or last Psalm for the 
morning, was plainly fulfilled in our Saviour's Ascension, 
w4ien he put all his enemies to flight^ and was exalted inhis 
own strength^ when he entered into everlasting felicity, 
and had a crown of pure gold set upon his head* 

The first Psalm for the evening service is the xxivth, 
composed by David upon the bringing the Ark into the 
house which he had prepared for it in Mount Sion. And 
as that was a type of Christ's Ascension into heaven, so 
is this Psalm a prophecy of that exaltation likewise, and 
alludes so very plainly to it, that Theodore says, it was 
actually sung at his ascension by a choir of angels that 
attended him ^. The next is the xlviith. which was an 
exhortation to the Jews to bless God for his power and 
mercy in subduing the heathen nations about them ; but 
is mystically applied to the Christian church, which it 
exhorts to rejoice and sing praise, because God is 
gone up with a merry noise^ and the Lord with the sound of 
the trump : who being now very high exalted^ defends his 
church as zvith a shield ; subduing his enemies^ and joining 
the princes of the people to his inheritance. In the cviiith 
Psalm, the prophet awakens himself and his instruments 
of music io give thanks to God among the people^ for setting 
himself above the heavens, and his glory above all the earth ; 
which Avas most litterally fulfilled this day in his Ascen- 
sion into heaven, and sitting down at the right hand of 
God. 
The Les- x 3^ i^ j^j^g ^j^.g(_ Lesson for the mornino;^^ is recor- 
dcd Moses's going up to the mount to receive the Law 
from God to deliver it to the Jews, which was the type 
of our Saviour's Ascension into heaven, to send down a 

.9 III Psalm xsir, 11 2 Kings ii. 



^OliS 



and thtir Colhcls. Epistles, and Gospels, 251 

new law, the law of faith. The first lesson at evening -^^-^- ^^ ^- 
^^ contains the history of Elijah's being taken up into 
heaven, and of his ronfcring at that time a double por- 
tion of his Spirit on Elisha ; which exactly prefigured 
our Saviour, who, after he was ascended, sent down the ^^,,g^j 
fulness of his Spirit u})on his Apostles and Disciples*. Epistle' 
The second Lessons ^* are plainly suitable to the day ; and Gos- 
as are also the Collect, Epistle, and Gospel, which are P^l- 
ihe same as we meet with in the oldest offices. 

Sect. XXII. Of the Sunday after Ascension-dai/, 

ijURINGthis week the Apostles continued in earnest j^-jje^ta- 
prayer and expectation of the comforter, whom our tion-week, 
Saviour had promised to send them, from whence it ^^'^y so 
is sometimes called Expectation-iceek, The Collect for ^^ ^ ' 
this day was a little altered at the Reformation, but the 
ppistle and Gospel arc the same that were used of old. 
The Gospel contains the promise of the Comforter, who ]gct, Enis- 
is the Spirit of truth , and the Epistle exhorts every one tie, and 
to make such use of those gifts which the holy Spirit Gospel, 
shall bestow upon them, as becomes good stewards of 
the manifold grace of God. 

Sect. XXIII. Of Whitsunday^ 

The feast of Pentecost was of great eminency among whitsun- 
ihe Jews, in memory of the Law's being delivered on day an an- 
Mount Sinai at that time ; and of no less note among ^^^^^ ^®*^" 
the Christians, for the Holy Ghost's descending the very ^ 
same day upon the Apostles and other Christians in the 
visible appearance of fiery tongues, and of those mir- 
aculous powers that were then conferred upon them. It 
was observed with the same respect to Easter, as the Jew- 
ish Pentecost was to their Passover, viz. (as the word 
imports) just fifty days afterwards. Some conclude, 
from St Paul's earnest desire of being at Jerusalem at 
this" time, that the observation of it as a Christian fes- 

* In the American Prayer Book. Ihis narrative of Elijah is mad^ 
the first lesson for the morning^ and Deut. %.for the evening \ the rea- 
son of this change appears to have been that the whole of 2 Kings, ii. 
is strikingly appropriate, while there are only 5 verses of Deut. x, 
which relate to the ascent of Moses into the mount, to bring down the 
law. — But would not Lev. xvi. which relates the entrance of the High 
Priest into the holy of holies have been more appropriate than Deut. x. 

Am. Ed. 

12 Luke xxiv. 44. and Eph. iv, 13 Acts xx. 16. 
to ver. 17. 



252 Of the Sundays and Holy-days^ 

Cliap. V. tival is as old as the Apostles : but whatever St. Paul's 
' design was, we are assured that it hath been universally 

observed from the very first ages of Christianity ^\ 
Why so §. 2. It was styled Whitsnnday^ partly because of 
called. those vast di^usions of light and knowledge which were 
then shed upon the Apostles in order to the enlightening 
of the world; but principally from the white garments^ 
which they that were baptized at this time put on, of 
w^hich we have already given a particular account ^^. 
Though Mr. Hamon L'Estrange conjectures that it is 
derived from the French word Huict, which signifies 
eighty and then Whitsunday will be Huict-Sunday^ i. c. 
the Ei^hth' Sunday, viz. from Easter: and to make his 
opinion the more probable, he observes, that the octave 
of any feast is in the Latin called Utas, which he derives 
from the French word Haictas'^K In a Latin letter I 
have by me of the famous Gerard Langbain, I find an- 
other account of the original of this word, which he says 
he met with accidentally in a Bodleian Manuscript. He 
observes from thence, that it was a custom among our 
ancestors upon this day, to give all the milk of their 
ewes and kine to the poor for the love of God, in order 
to qualify themselves to receive the gift of the Holy 
Ghost ; which milk being then (as it is still in some coun- 
ties) called JVhile Meat^ S^c, therefore this day from that 
custom took the name of Whitsunday*. 

* The letter I have is in manuscript, but seems to be a 
transcript of a printed letter of Langbaii, dated from Oxford 
on VN hitsun-eve, J 650, and writ in answer to a friend that 
liad enquired of him the original of the word Whitsuntide : 
in which, after he had hinted at some other opinions, he 
gives the abovementioned account in the following words ; 
Sed cum ex variaoitibus Vulgi Sermonibm nihil certi hac in re 
pronunciari possii. necesse est f^tmfJLsv oTrsp fVjtt/v ; atque adhuc 
liheruia cuivis conjectandi relinquatur arbitrium. Licebit ideo 
quod (^duiii in Bodleiana nostra omne genus Manuscriptos Co- 
dices pervolvo) casu mihi obvenerit^ hie subjicere. Extat illic 
J[IS. hoc Titulo^ de Solennitatibus Sanctorum feriandis. Au- 
thor est anonymus^ qui de Festo Pent^costes agens, h(zc habet. 
"• Judm quatuor prascipua celebrant Solemnia ; Pascha^ Pen- 

14 Via. Just. Mart, Qusest. et ]69. A. 

Respons. ad Orthodox. Mb. Tert. 15 Sect, xviii. f. 2. and Sect. 

de idol. c. 14. p. 94. B. De Co- xix. }. 1 

ron. Mil. c. 3. p. 102 A Orig. 16 See bis Annotations upon 

adv. Cels. 1. 8 Par. 2. p. 522. L. Whitsunday, in hi.s Alliance of di- 

in Numtr, 31. Horn. 25. Par, I. p. Tine Officps. 



and their Collects, Epistles, and Gospels* 253 

§. 3. The proper Psalms for the morning service are Sec.XXHi. 
Psalms xlviii, Ixviii. The >lviiith is an hymn in honour -— — 
of Jerusalem, as particularly chosen for the place of ^^^^^^ 
God's worship, and for that reason defended by his 
more immediate care from all invasions of enemies. It 
is also a form of thanksgiving to God for his mercy, in 
permitting men to meet in his solemn service, and so in the 
mystical sense is an acknowledgment of his glorious 
mercies afforded to the church of Christians under the 
Gospel, and consequently very suitable to this day, 
whereon we commemorate the greatest mercy that ever | 

was vc'Uchsafed to any church in the world, viz. the im- , ^ 

mediate inspiration of the Apostles by the Holy Ghost, ;^ 

at which all that saw it marvelled ; and though many that v- 

zcere asloniahed were cast down, yet through the assistance •? 

of the same Spirit the Church was that very day aug- 
mented by the access of three thousand souls ^^ The -V. 
other Psalm for the morning is the Ixviiitn, sung at first ^; 
in commemoration ofthe great deliverance afforded to the -L' 
Israelites, and of the judgments inflicted on their ene- ^' 
mies ; and contains a prophetical description of the As- 
cension of Chiist, who went up on highland led captivity cap- 
tive, and received gifts for men; w^hich benefits he soon after, .; 
as on this day, poured upon the Apostles, at which time ^'[ 
the earth shook, and the heavens dropped at the presence of rf- 
God; who sent (as it were, a gracious rainuponhis iw- '^j 

" tecosien, Scew^pegiam, Encomia. jXos autem duo de illis ^ 

" celebramus, Poscha et Pentecosten, ssd alia ratione. Illi ♦• 

•' celebrant Pentecosten, quia tunc Legem perceperunt : nos au- 

'• tern idea, quia tunc Spiritus Sanctus missus est Discipulis. 

" Illi susceperunt Tabulis lapideis extrinsecus scripta ad desig- 

" nandam eorum duritiem, quoniam usque spfiritualem intellec- 

" turn liter(E non pertingebant : Sed Spiritus Sanctus datus est 

*' septuaginta duobus Discipulis in corde, digito Dei spiritualem 

" intellectum intus dedicante. Ideoque Dies intellectus dicitur 

'* Witsonendya,DeZ item Vitsonenday ; quia Prcedecessores nostri 

" omne Lac Ovium et Vaccarum suarum solebant dare paupe- 

*' ribus illo die, pro Dei amore,ut puriores efficereniur ad red- 

" piendum donum SpirilUs Sancti.^^ Quorum, fere ad Verhum, 

consentit Alanuscripius alter hoc Titido, Doctrina quoraodo 

Curatus possit Sanctorum vitas per annum populo denuncia- 

re. Et certe quod de Lacie Vaccarum refert, illud percogni- 

turn habeo in agro Hamtoniensi (an et alibi nescio) decimas 

Laciioiniorum venire vulgo s^ib hoc nomine. The whites of 

Kine ; apud Leicestrenses etiam Lacticiniayidgariter diciin- 

tur Whitemeat. 

17 Acts ii. 41. 



254 Of the Sundays and Holy-days^ 

Chap. V. Jieritance^ and refreshed it when it was weary; and when 
~"~* the Lord gave the word, great was the company of the 
preachers. 

The Psalms for the evening; are Psalms civ. cxlv. 
The civth is an elegant pious meditation on the power 
and wisdom of God, in making and preserving all the 
creatures of the world. It is used on this day, because 
some verses are very applicable to the subject of it : 
for we herein celebrate the miraculous works of the 
Holy Ghost, who made the clouds his chariot, and walked 
upon the wings of the wind : the earthy at first, trembled at 
the look of him ; but it was afterwards renewed by his breathy 
and filled with the fruits of his works. The cxlvth Psalm 
is a form of solemn thanksgiving to God, descanting on 
all his glorious attributes, very proper for this day where- 
on we declare the power of the third person of the glori- 
ous Trinity, and talk of his worship ; his glory^ his praise 
and wondrous works ; we speak of the might of his marvel , 
lous acts, and tell of his greatness. 
TheLes- §. 4. The first Lesson for the morning^* contains the 
sons, Epjs- jg^y of the Jewish Pentecost, or Feast oj Weeks, which 
Gospel. "^vas a type of ours : for as the Law was at this time giv- 
en to the Jews from Mount Sinai, so also the Christians 
upon this day received the new Evangelical Law from 
heaven, by the administration of the Holy Ghost, The 
lirst Lesson for the evening*^ is a prophecy of the con- 
version of the Gentiles to the kingdom of Christ, through 
the inspiration of the Apostles by the Spirit of God; the 
completion of which prophecy is recorded in both the 
second Lessons*^, but especially in the portion of Scrip- 
ture for the Epistle, which contains a particular descrip- 
tion of the first wonderful descent of the Holy Ghost up- 
on the Apostles, who were assembled together in one place, 
in expectation of that blessed Spirit, according to the 
promise of our saviour mentioned in the Gospel, which, 
together with the Collect and Epistle, were taken from 
the old Liturgies. 

Sect. XXIV. Of the Monday and Tuesday in 
Whitsun-Week, 

Whitsun- The Whitsun-week was not entirely festival like that 

week, how 

formerly 18 Deut. xvi. to verse 18. 20 Acts x. ver; 34.* and chap. 

observed. 19 Isaiah xi. xix. to ver. 21. 

*In the American prayer book. Acts iv. to v. 36, is substituted for 
Acts X. V. v34 ; probably because the Holy Ghost appears to be the per- 
son of the Godhead to whom the prayer from v. 24 to 20 is offered. 

Am. Ed. 



and their Colkcls^ Eplslks^ and Gospels. 255 

of Easier ;=^ the Wednesday, Thursday, and Friday be- Sec-XXlv 
ing observed as fasts, and days of humiliation and suppH- 
cation for a blessing upon the work of Ordination, (which 
was usually on the next Sunday,) in imitation of the A- 
postolical practice mentioned Acts xiii. 3.^^ But the 
Monday and Tuesday were observed after the same man- 
ner and for the same reasons as in the Easter-Weekt*. so 
that what has been said concerning the observation of 
them, may suffice for these ; wherefore 1 shall forbear 
all repetitions, and proceed immediately to their proper 
services. 

§. 2, The Collects, Epistles, and Gospels for both these JJ^^^y^^] 
days are ancient: both the Epistles are concerning the sties' and 
baptism of converts, (this being, as we have already no- Gospels, 
ted, one of the more solemn times appointed for baptism.) 
and concerning their receiving of the Holy Ghost by the 
hands of the Apostles, (this being also a time for confir- 
mation, which was always performed by the imposition 
of hands.) The Gospel for Monday seems to have been 
allotted for the instruction of the new-baptized ; teaching 
them to believe in Christ, and to become the children of 
light. The Gospel for Tuesday seems to be appointed, 
as it is one of the Ember or Ordination weeks ; the de- 
sign of it being to put a difference between those who are 
lawfully appointed and ordained to the ministry, and 
those who without any commission arrogate to them- 
selves that sacred office. 

§. 3. The first Lesson for Monday morning" is a his- 
tory of ihe confusion of tongues at Babel, whereby the 
Church reminds us, that as the confusion of tongues 
spread idolatry through the world, and made men lose 
the knowledge of God and true religion ; so God pro- 
vided by the gift of tongues, to repair the knowledge of 

• Wheatly is here at variance with other writers on Ecclesiastical 
antiquitities. " This festival of Pentecost in particular," says Bing- 
ham, ^' was observed the whole week after till the Octaves or Sunday 
following, without fasting or kneeling:, and then the church returned to 
her usual stationary fasts on Wednesdays and Fridays." Antiq. B. xx. 
chap, vi. Shepherd gives the substance of the above stdtenieut. 

Am. E:d. 

tThe Wednesday was also observed formerly in England 
as a festival^'. 

21. Athana?, Apolog. de Fuga 22 See Mr. Johnson, as cited 

fua, }. 6. torn. i. p. 323 C. Con- in pa?es 193. 226. 

oil. Gerund. Can, 2. torn, iv.col. 2.'5'^Gen. xi. to ver. 10. 
15fi8. A. 



The Les- 
sons. 



356 Of the Sundays and Holy-days^ 

Chap. V. himself, and lay the foundation of a new religion. In the 

- first Lesson for Monday evening^' is recorded the resting 
of God's Spirit upon the seventy elders of Israel, to en- 
able them to ease Moses of part of his burden in govern- 

- ing that numerous people : which exactly prefigured the 
descent of the same holy Spirit at this time upon the A- 
postles and others, to the same end, viz, that the care of 
all the churches might not lie upon one single person : 
and accordingly the second Lessons for this day*^ instruct 
us that these spiritual gifts, of whatever sort they be, are 
ail given to profit withai, and therefore must be all made 
use of to edification, as to their true and proper end. 

The first Lesson for Tuesday morning^*' contains the 
inspiration of Saul and his messengers by the Spirit of 
God ; and that at evening^^ is a prophecy of Moses, how 
God would in after-times deal with the Jews upon their 
repentance. The morning second Lesson^* forbids us to 
quench the Spirit of God, or to despise the prophecies utter- 
ed by it : but because there are many false prophets gone 
into the world, the second Lesson for the afternoon*^ 
warns us not to believe all teachers who boast of the Spi- 
rit, but to try them by the rules of the Catholic faith*. 

Sect. XXV. Of Trinity-Sunday. 

Of how an- XN all the ancient Liturgies we find that this day was 
cient date. jQQj^g^^ upon only as an octave of Pentecost; the ob- 
servation of it as the feast of the Trinity being of a later 
date ; for since the praises of the Trinity were every day 
celebrated in the doxology, hymns, and creeds ; therefore 
the Church thought there was no need to set apart one 
particular day for that which was done on each*'. But 
afterwards when theArians, and such like heretics, were 
spread over the world, and had vented their blasphemies 
against this divine mystery, the wisdom of the Church 
thought it convenient, that though the blessed Trinity 
was daily commemorated in its public offices of devotion, 
yet it should be the more solemn subject of one particu- 

* Fn the American Liturgy, the second les?on for the afternoon is 
Galat. V. which exhorts christians to walk in the spirit; and contrasts 
the fruits of the spirit with the works of the flesh. Am. Ed 

24 Numb. xi. ver. 16. 28 1 Thess. v. 12. to 24. 

25 1 Cor. xii.and chap, xiv.26. 29 I John iv. to ver. 14. 

26 1 Sam- xix. ver. 18. 30 Detrelal. Greg. ix. 1.2. Tit. 

27 Dent. sxx. 9. c. 2. coi. 596. Paris. 1601. 



and ihdr Collects^ Epxslles^ and Gospels, ^57 

kr clay's meditation. So that from the time of Pope Sect.XXV. 
Alexander I i I. if not before, the festival of the holy Trin- ' " 

ity was observed in some churches on the Sunday after 
Pentecost, in others on the Sunday next before Advent. 
Until in the year 1305, it was made an established feast, 
as it stands in our present calendar, by Benedict XIII.^^ 

§. 2. The reason why this day was chosen as most Why ob- 
seasonable for this solenHiity, was because our Lord had served the 
no sooner ascended into heaven, and the Holy Ghost fg""^vjitf 
descended upon the Church, but there ensued the full Sunduy. 
knowledge of the glorious and incomprehensible Trin- 
ity, which before that time was not so clearly known. 
The Church therefore having dedicated the foregoing 
solemn festivals to the honour of each Person by him- 
self, thereby celebrating the Unity in Trinity ; it was 
thought highly seasonable to conclude those solemnities, 
by adding to them one festival more to the honour and 
glory of the whole Trinity together, therein celebrating 
the Trinity in Unity* But in the Greek Church, the 
Monday in Whitsun-week is set apart for this purpose, 
the Sunday following being with them the festival of All- 
Saints^\ 

§. 3. This mystery was not clearly delivered to the The Les- 
Jews, because they, being always surrounded by idola- sons. 
trous nations, would have easily mistaken it for a doc- 
trine of plurality of Gods: but yet it was not so much 
hidden in those times, but that any one with a spir- 
itual eye might have discerned some glimmerings of it 
dispersed through the Old Testament. The first chap- 
ter in the Bible seems to set forth three Persons in 
the Godhead ; for besides the Spirit of God which mov- 
ed upon the waters^ ver. 2. we find the great Creator (at 
the 26th verse) consulting with others about the greatest 
work of his creation, the making of man, of which we 
may be assured the Word or Son of God was one, since 
all things were made by him, and without him was not any 
thing made that was made'^» So that those two verses 
fully pointing out to us the Father, Son, and Holy Ghost, 
make this a very proper Lesson for the solemnity of the 
day. The reason of the choice of the other first Lesson 

31 See Alexander's Decretal.!. 1405, for Benedict XIII. was not 

2. Tit. 9. c. 2. as cited by Mr. chosen Pope (ill 1394. 

Johnson in his Ecclesiastical Law?, 32 Smitli's Account of the 

A. D. 1268. 35. Though 1 sup- Greek Church, pjge 34. 

pose for 13C;5, Mr Johnson meant 33 John i. 3. 

Hii 



258 Of the Sundarjs and Holy-days^ 

Chap. V\ is as^-* obvious : it records the appearance of the great 
'"■■■ Jehovah to Abraham, ivhom the Patriarch acknowledges 

to he the Judge of all the earth; and who thero-foie by 
vouchsafing to appear with two others in his company, 
might design to represent to him the Trinity of Persons. 
But this sacred mj^stery is nowhere so plainly manifest- 
ed as in the second Lesson for the morning^^, which at 
one and the same time relates the baptism of the Son, 
the voice of the Father, and the descent of the Holy 
Ghost: which though they are (as appears from this 
chapter) three distmct Persons in number, yet the sec- 
ond Lesson at evening^^ shews they are but one in es- 
sence.=^' 

§. 4a The Epistle and Gospel are the same that in 
Epistle and ancient services were assigned for the octave of Whit- 
pospel. Sunday : the Gospel especially seems to be very proper 
to the season, as being the last day of the more solemn^ 
time ot baptism ; though they are neither of them im-. 
proper to the day, as it is Trinity Sunday: for in both 
the Epistle and Gospel are mentioned the three Persons 
of the blessed Trinity; and that noted hymn of the an- 
gels in heaven, mentioned in the portion of Scripture ap- 
pointed for the Epistle, Holy, holy^ holy^ Lord God Al- 
mighty^ seems of itself to be a sufficient manifestation of 

=^ Shepherd expresses himself in a more g-iiarded manner than Wheat- 
ly, respecting the second lesson lor the evening of Trinit)' Sunday : 
*' The second at evening was intended to prove that they are united in 
Essence, that these three are one." Erasmus having, on the authority of 
the Dublin manuscript, inserted 1 John v. 7. in his third edition of the 
Greek \ew Testament, in 1^22^ the genuineness of this verse, on the 
authority of vhat great critick was considered as settled ; and it derived 
additional confirmation from the labours of Robert Stephens, in his mag- 
nificent edition of the Greek Testament in 1550. In Arch-bishop 
Crunmer's Bible, the verse in question was printed with smaller types, 
nnd inclosed in brackets,to denote its suspicious character; but in Arch- 
bishop Parker's bible first published in 1568» the objection being con- 
siaered as removed on the authority of the editions of Erasmus and 
Stephens, this verse was printed in the same character with the rest. 
The first edition of the prayer book was published in 1549; the second 
in 1552.— This book was followed in the revised edition published in 
the reign of Queen Elizabeth, A. 1559. The last revision in England 
was in the year 1661 Ai all these periods, no doubts were enter- 
tained coticerning the genuineness of the verse. The critical labours 
of Wfctsteii), Griesbach, Person and Marsh, have since that time, 
produced a great change of sentiment, and the seventh verse of 1 John, 
V. is now generally considered by the most able criticks, as an interpo- 
lation. ' Am. Ed. 

34 Genesis xviii. 36. 1 John v. 

35 Matthew iii. ' 



ajid their Collecls^ Epistles, and Gospels. 259 

three Persons, and but one God. The Collect is plainly ^ec. 
adapted to this day, as it is Trinity-Sunday : though ^^^^' 
this too is the same as in the office of Sarum, 

Sect. XXVI. Of the Sundays from Trinity-Sunday to 
Advent, 

IN the annual course of the Gospels for Sundaj^s and The Gos. 
Holy-days, the chief matter and substance of the four pels jbr the 
Evangelists is collected in such order as the church ^fterTHn- 
thinks most convenient to make the deepest impression Uy. 
upon the congregation. The whole time from Advent 
to Trinity-Sunday is chiefly taken up in commemora- 
ting the principal acts of providence in the great work 
of our Redemption ; and therefore such portions of 
Scripture are appointed to be read, as are thought most 
suitable to the several solemnities, and most likely to 
enlighten our understanding, and confirm our faith in 
the mysteries we celebrate. But from Trinity-Sunday 
to Advent, the Gospels are not chosen as peculiarly 
proper to this or that Sunday, (for that could only be 
observed in the greater festivals,) but such passages are 
selected out of the Evangelists, as are proper for our 
meditation at all times, and may singularly conduce to 
the making us good Christians : such as are the holy 
doctrine, deeds, and miracles of the blessed Jesus, who 
always went about dom^ good, and whom the Church 
always proposes to our imitation. 

§. 2. The Epistles tend to the same end, being fre- 
quent exhortations to an uninterrupted practice of all '^he Epis- 
Christian virtues: they are all of them tdken out of St. sunday^ai^ 
Paul's epistles, and observe the very order both of ter Trinity 
epistles and chapters in which they stand in the New 'Q general. 
Testament, except those for the five first Sundays, that 
for the eighteenth, and the last for the twenty-fifth. 

Those for the five first Sundays are all (except that Forthefive 
for the fourth) taken out of St. John and St. Peter : for j'^'*^^""" 
which reason they are placed first, that they might not 
afterwards interrupt the order of those taken out of St. 
Paul. 

For the variation of the Epistle for the eighteenth Forthe 
Sunday, another reason may be given, which is {his: It eitihteenih 
was an ancient custom of the Church in the Ember- ^""^'*y- 
weeks, to have proper services on the Wednesdays and 



260 Of the Sundays and Holy-days, 

Chap. \. Fritlajs, but especially on the Saturdays; when, after 
a long continiiante in prayer and fasting, they perform- 
ed the solemnities of the Ordination either late on Sat- 
urday evening, (which was then always looked upon as 
part of the Lord^s day,) or else early on the morning 
following ; for which reason, and because they might 
be wearied with their prayers and fasting on the Satur- 
Vac nt ^'^y^' ^^^ Sundays following had no public services, but 
Sunday?, were called Ihminicce vacantes^ i. e. vacant Sundays. But 
whence so afterwards, when they thought it not convenient to let a 
called. Sunday pass without any solemn service, they dispatched 
the Ordination sooner on Saturdays, and performed the 
solemn service of the Church as at other times on the Sun- 
days. But these Sundays having no particular service 
of their own, for some time borrowed of some other 
days, till (hey had proper ones fixed pertinent to the 
occasion. So that this eighteenth Sunday after Trinity, 
often happening to be one of these vacant Sundays, had 
at the same time a particular Epistle and Gospel allotted 
to it, in some measure suitable to the solemnity of the 
time. For the Epistle hints at the necessity there is of 
spiritual teachers, and mentions such qualifications as 
are especially requisite to those that are ordained, as 
the being enriched with all utterance and in all knowledge, 
and being behind in no good gift. The gospel treats of 
our Saviour's silencing the most learned of the Jews by 
his questions and answers; thereby also showing how 
bis ministers ought to be qualified, viz. able to speak a 
word in due season, to give a reason of their faith, and 
to convince, or at least to confute, all those that are of 
heterodox opinions. 
For tlic The last Sunday, whose Epistle varies from the order 

twentv- of the rest, is the twenty-fifth, for which the reason is. 
dciy'.^'^'" ^^^"^^^^''^ • f^^* ^his Sunday being looked upon as a kind 
of preparation or forerunner to Advent, as Advent is to 
Christmas, an Epistle was chosen, not according to the 
former method, but such a one as so clearly foretold the 
eoming of our Saviour, that it was afterwards applied to 
Liiii Uy the common people, as appears by an instance 
liientioiied in the Gospel for the same day; for when 
they saw the miracle that Jesus did, they said, This is 
of a tnith that Prophet that should come into the world. 
And it was probably for the sake of this text, that this 
|>orti(>n of Scripture (which has before been appointed 
for the Gospel on the fourth Sunday in Lent) is here 



and their Collects^ Epistles, and Gospels. 261 

repeated ; viz. because they thought this inff rcnce of ^^^'L' 
the multitude a fit preparation for the approachins; st a- __^^___J 
son of Advent: for which reason, in the rubric follow- 
ing this Gospel, we see it is ordered, (according to au 
old rule of Micrologus, an ancient ritualist,; that if ike re 
are either more or fewer Sundays between Trinily-Sundai/ 
and Advent^ the services must be so ordered^ that tltis last 
Collect, Epistle, and Gospel be always used upon the Sun- 
day next before Advent^; i. e. if there be fewer Sundays, 
the overplus is to be omitted : but if there be more, the 
serviceof some of those Sundays, that were omitted after 
the Epiphany, are to be taken in to supply so many as 
are wanting: but which of those services the rubric 
does not say. And for that reason there is generally a 
diversity in the practice ; some reading, on those occa- 
sions, the services next in course to what had been used 
at the Epiphany before ; and others, at the same time, 
reading the last or two last, accordingly as one or both 
of them are wanting. The last of these practices I think 
lobe preferable: partly upon the account, that when 
there is an overplus of Sundays after Trinity one year, 
there is generally a pretty full number after Epiphany 
the next ; so that if any of the services for the early 
Sundays after Epiphany are taken in to supply those 
that are wanting after Trinity, the same services will 
come in turn to be read again pretty soon : but the chief 
reason why I think the latter services should be used, 
is because the service that is appointed for the last Sun- 
day after Epiphany, is a more suitable preparation for 
the season that is approaching, and makes way for the 



* There was nothing of this rubric in the Common Pniver 
Book of 1549. And in all the other old books, except the 
Scotch, it was only this. If there be any more Sundays before 
Advent- S^mday, to supply the same shall be taken the service of 
some of those Sundays that were omitted bet-'jDeen the Epiphany 
and Septuagesima. To this, in the Scotch Liturgy, U'as ad- 
ded farther as follows : but the same shall follow the twenty- 
fourth Sunday after Trinity, JInd if there be fewer Sundays 
than twenty-five before Advent, then shall the twenty-third or 
twenty-fourth., or both., be omitted : so that the twenty-ffth shall 
never either alter or be left ont^ but be always uned immediate- 
ly before Advent-Sunday, to which the Epistle and Gospel of 
that do expressly relate. 



262 Of the Sundays and Holy-days^ 

Chap. V. service for the last Sunday after Trinity, as that does 
for the services appointed for Advent. 

lecL ^" ^* '^* ^^^ ^^^ Collects for these Sundays, together with 
the Epistles and Gospels, are taken out of the Sacra- 
mentary of St. Gregory*, excepting that some of the 
Collects were a little corrected and smoothed at the last 
review. I do not think it necessary to trouble the rea- 
der with the variations that only amend the expression: 
but those that make any alteration in the sense, he may 
desire perhaps to have in the margin!. 

* Shepherd observes, that "^11 our Collects, Epistles and Gospels for 
every Sunday from Easter to the twenty fifth after Trinity^ are retained 
from the Missal ofSarum. with only three or four exceptions ^''-^Ouv ex- 
tracts from Scripture are often longer, but they are so far the -iame, that 
we always read what was in England formerly read for the Gospel and 
Epistle, and occasion ally some what more. 

"Between the Missal of Sarum which our reformers in this instance ?o 
scrupulously followed, and the Roman and Gallican Missals, there is 
a very extraordinary difference. From the third or fourth Sunday after 
Tri'-ity, to the twenty third, they neve" read the same Collect, Epistle 
and Gospel on the same day that we read them ; still they read them 
all To exemplify what I mean : their practice is on the fifth Sunday 
after Pentecost, to read our Collect and Gospel for the sixth Sunday 
after Trinity, and our Epistle for the fifth. On the sixth, they read our 
Collect and Gospel for the Seventh, and our Epistle for the sixth. 
On the seventh, our Collect and Gospel for the eighth, and our Epis- 
tle for the seventh, and thus they regularly proceed to the twenty-third 
Sunday. This uniform disagreement, which at my first discovery of it 
by coll iting their respective books, appeared curious and singular, 8n= 
titles none of these respective churches, nor the compilers of their offi- 
ces, either to censure or to praise. Our arrangeajent they must admit to 
be more ancient and we.on our pHrt,must acknowledge theirs to have be 
come most general ; and whi^h of the two is preferable, who will decide I 

•'• The Parisian Missal appoints for tlie 24th. 25th. and 26th Sundays 
after Pentecost, the C oliects, Epistles and Gospels which are in our 
book appointed for the 3d, 4th, and .5th Sundays after the Epiphany. 

" The coUt^ct for the last Sunday both in the R.m .n (which has offi- 
ces for but 24) and in the Gallican (which h..? 2 •) is the same with 
ours for the 25th, or last, 

" The pas^age for the Epistle from Jeremiah, which was anciently read 
on this last Sunday, and which we ret. in, they haw trnn-ferred to Ad- 
vent, thinking it more suitible to that ser,so'!, which commemoratea 
the coming of Iht "It saiah, ho clearly annouiiced by the Prophet. Their 
Epistle is Go:. .. 9. The Anciei.t Gospel ior the last Sunday whea 
there were 25 or iuore, was that which we alwavs use on the Sunday- 
next bef<;re Advent. Tiut thishriving been ^>e:l for the Gospel on the 
fourth Sunday in Lent, they selected a p ^-age from St Matthew 
(xxiv. 15 to 36) which treats of the end of the world and Christ*s com- 
ing to Judgment." Am. Ed, 

tin all for.naer Common Prayer Books, the Collects for 
the following Sundays were expressed as lollovvs. 

For the second Sunday : Lord^ make us to have a perpetU' 



and their Collects, Epistles, and Gospels. 263 

Sect. XXVII. Of the Immoveable Feasts in general. xxvii. 
'J'HESE festivals are all of them fixed to set days, and 



so could not be conveniently placed among those we \Vh> plac- 
have already treated of, because (they having all o^ ®^,^^^^„^.^" 
them, except those trom Christmas-day to hpipnany, a c ,rjraon 
dependance upon Easter, which varies every year) they p aj'er 
happen sometimes sooner, and sometimes later, bo that Book, 
if the moveable and immoveable had been placed to- 
gether, it must of necessity have caused a confusion of 
the order which tiiey ought to be placed in ; for pre- 
vention of which the fixed holy-day? are placed by 
themselves, in the same order in which they stand in 
the calendar. 

§. 2. They are most of them set apart in commemo- To what 
ration of the Apostles and first Martyrs ; concerning the ^".^ ^P" 
reason and manner of which solemnity, I have already ^°^° 
spoken in general, page 198, &c. which may suffice 
without descending to particulars: so that now I shall 
only make a few observations on some of them, which 
may not perhaps seem wholly impertinent. 

at fear and love nf thy holy name : for thou never failest to 
help and govern them 'whom thou dost bring up in thy stedfasi 
love : grant this, 4'C. 

In that for the third, the words, and comforted in all dan- 
ger and adversities, were added in the last review. 

The Collect for the eighth began thus : God, whose provi- 
dence is never deceived, we humbly beseech thee, ^c. as in our 
present Liturgy. 

In that for the ninth, tJiat we, which cannot be without thee, 
may by thee be able to live, ^c. 

In that for the eleventh, Give unto us abundantly thy grace, 
that we running to thy promises, may be made partakers, <^c. 

On the twelfth it ended thus : and giving us that, that our 
prayer dare not presume to ask, through Jesus Christ our Lord. 

In the Collect for the fifteenth, the words, from all things 
hurtful, were added tn 1661. 

In the sixteenth, the word Congregation was changed for 
Church. 

The beginning of the eighteenth was thus : Lord, we be- 
seech thee, grant thy people grace to avoid the infections of the 
Devil, and with pure hearts, ^c. 

In the nineteenth. Grant that the working of thy mercy may 
in all things^ 4*c. 

In the twentieth, in stead of may cheerfully, it was form- 
erly may with free hearts, &c. And 

In the twenty-fourth, instead of absolve, it was formerly 
assoil , 



264 



Of the, Sundays and Holy-days, 



Chap.v. Sect. XXVIII. 



Saint An 
drew 



Particular Observations 
Immoveable Feasts. 



on some of the 



St. Tho= 
mas, why 
comraemo 
rated next 



St. Van], 
why com 
memora- 



wh'obs7r- Concerning St. Andrew we may observe, that as 
ved first- '^' ^^ ^^'^^ ^^^^ ^''^^ ^^^^ found the Messiah^^, and the first 
that brought others to hirn^^, so the Church, for his great- 
er honour commemorates him first in her anniversary 
course of holy-days, and places his festival at the begin- 
ning of Advent, as the most proper to bring the news of 
our Saviour's coming. 

§. 2. St. Thomas's day seems to be placed next, not 
because he was the second that believed Jesus to be the 
Messiah, but the last that believed his Resurrection; 
which though he was at first the most doubtful, yet he 
had afterwards the greatest evidence of its truth ; which 
the Church recommends to our meditation at this season, 
as a fit preparative to our Lord's Nativity. For unless 
we believe with St, Thomas, that the same Jesus, whose 
birth we immediately afterwards commemorate, is the 
very Christ, our Lord and our God ; neither his Uirth, 
Death nor Resurrection, will avail us any thing. 

§. 3. St. Paul is not commemorated, as the other 

Apostles are, by his death or Martyrdom ; but by his 

ted by his Conversion ; because as it was wonderful in itself, so 

Conver- it was highly beneficial to the Church of Christ. For 

s*o"' while other Apostles had their particular provinces, he 

had the care of all the churches ; and by his indefatigable 

labours contributed very much to the propagation of the 

Gospel throughout the world. 

The purifi- §. 4. Whereas some churches keep four holy-days in 

caUon and jnemorv of the blessed yir;rin, viz. the Nativity, the An- 

Annuncia- . *^ . r> -n ,• i xi. a r 

ation. nunciation, the rurmcation, and the Assumption ; our 
Church keeps only two, viz. the Annunciation and Puri- 
fication : which though they may have some relation to 
the blessed Virgin, do yet more peculiarly belong to 
our Saviour. The Annunciation hath a peculiar re- 
spect to his Incarnation, who being the eternal Word of 
the Father, was at this time made flesh : the Purification 
is principally observed in memory of our Lord's being 
made manifest in the flesh, when he was presented in the 
Temple. 

On the Purification the ancient Christians used abun- 
dance of lights both in their churches and processions, 
in remembrance (as it is supposed) of our blessed Sav- 



Candle- 
m as-day, 
whence so 
called. 



37 John i. 33- 



38 Verse 42. 



and their Collects, Epistles, and Gospels, 265 

iours being this day declared by old Simeon, to be a ?r^J- 
light to lighten the Gentiles, (^c. which portion of Scripture ___ 
IS for that reason appointed for the Gospel for the day. 
A practice continued with us in Englarid till the second 
year of King Edward VI. when Bishop Cranmer forbad 
it by order of the Privy Council. And from this custom 
I suppose it was, that this day first took the name of 
Candlemas-day. 

§. 5. St Matthias's day being generally differently ob- St. Mat- 
served in Leap-years, ri2. by some one the twenty-fourth, t'^^^s^sday, 
and by others on the twenty-fifth of February ; 1 think day^o be 
it not amiss to state the case in as few words as I can. observed iu 
And to do it clearly, I must begin with the ancient Julian Leap-y^ar. 
year, which is known to have consisted of three hundred 
sixty-five days and almost six hours : but because of 
the inconvenience of inserting of six hours at the end of 
every year, they were ordered to be reserved to the 
end of four years, when they came to a whole day, and 
then to be inserted at the twenty-fourth of February. 
For the old Roman year ended at February the twenty- 
third, and the old intercalary month was always inserted 
at that time*. And because the intercalary days (accord- 
ing to the method of the Egyptians) were never accounted 
any part of the month or year, but only an appendix to 
them"**, therefore the Romans in the Julian year account- 
ed the twenty-third day of February, i. e. the sixth of the 
calends of March, two days together, which is the reason 
that in our calendar Leap-year is called Bissextile, or the Leap year 
year in which the sixth of the calends of March came ^'j^"^!^. 
twice over. Now we in England having been very an- gextUe. **" 
ciently subjects of the Roman empire, received the Ju- 
lian account; and agreeable to the method of the Ro- 
mans, our Parliament, in the twenty-first year of King 



* This shews Mr. Johnson's mistake in correcting Doctor 
Wallis for affirming the twenty-fourth to be the intercalary 
day. For certainly the day which follows the twenty-third, 
if counted for any day, must be called the twenty-fourth***. 



39 Collier's History, Vol. ii. pro momento temporis observai- 
page241. dos. 

40 Cato io Tit. Dig. }. 98. ex- 41 Addenda to the Clergy- 
pressly says of the practice of the man's Vade Mecum, at (lie end 
Romans,Mensemintercalarenaad- of his two cases, pages 1G8, 109. 
ditium esse, omnesque ejus Dies 

Ix 



^66 Of the Sundays and Holy-days, 

^^"P'^ ' Henry III. A. D. 1 236, passed an Act, that in every Leap- 
" year the additional day, and the day next going before, 
should be accounted but for one day. Now the addition- 
al day being inserted, as 1 have observed, between the 
sixth and seventh of the calends of March, i. e. between 
the twenty-fourth and twenty-third day of February*; it 
follows, that, according to the Roman way of reckoning, 
(who reckoned the calends backwards from the first day 
of the month,) the day which, in our way ofreckoning,was 
in ordinary years the twenty-fourth of February, would 



* Here again Mr. Johnson endeavours to correct Dr. 
Wallis, when he himself is mistaken. His w^ords are these : 
*' Dr. Wallis says, that the intercalary day is between the 
'^ sixth and seventh calends of March. He certainly meant 
" between the sixth and fifth. It is absurd to suppose that 
" the first six calends, which is February the twenty-fourth, 
" should be Bissextus^ and the twenty-fifth simply Sextus 
" Primo Sextus must of necessity precede Bissextus. And 
" Bissextus is but another word for the intercalary day. 
" The mistake seems to have arisen fi^-om the Doctor's for- 
" getting that the computation of the calends is retrograd- 
" ous''^.*' I desire Mr. Johnson to think again, and then to re- 
collect who it is that is forgetful of this retrograde compu- 
tation. He rightly indeed observes that Primo Sextus must 
of necessity precede Bissextus : but which, I would ask, is 
the Primo Sextus ? That which stands next to the fifth of 
the calends, or that which stands a day farther off? Now 
the fifth calend of March being February the twenty-fifth, 
and the calends being to be computed in a backward order, 
(as Mr. Johnson well observes,) I would ask again, whether 
February the twenty-fourth is not the Primo Sextus ? and 
consequently whether the day before that [i. e. in order of 
time) be not the Bissextus or intercalary day ; and whether 
the intercalary day be not (as Dr. Wallis asserts) between 
the sixth and seventh calends of March, or between the twen- 
ty-fourth and twentjMhird of February, though indeed, as we 
now reckon, it cannot be called any other than the twenty- 
fourth ? So that Queen Elizabeth's Reformers were not mis- 
taken in thinking the twenty-fourth the intercalary day, as 
Mr. Johnson asserts. And therefore he himself must lay claim 
to the excuse he has made in the same page for Dr. Wallis, 
who now, it seems, has no need of it, viz. That " the happi- 
'' est memories, with the greatest knowledge, cannot secure 
'• men against such lapses." 

42 Addenda to (he Clergyman's Vade Mecum, at the end of his two 

cases, pages 108, 109. 



and their Collects, Epistles, and Gospels, 2G7 

in Leap-years be the twenty-fifth. And consequently |r,*l^- 

St. Matthias being fixed on that day, which in ordinary ^^ ^• 

years was the twenty-fourth, must in every Leap-year be 
observed upon what in our account we call the twenty- 
fifth ; though in the Roman way of reckoning both in 
common years and Leap-years, it is kept the same day, 
viz. the sixth day inclusive before the first day of March. 
And this is according to the known rule, as old as Du- 
rand's time at least ; 

BIssexlum ScxI(b Alartis tenuere Calendce : 
Posteriore Die celcbrantar Fcsta Mathios, 

And agreeable to this rule stood the rubric in relation to 
the intercalary day, in all the Missals, Breviaries, &,c. 
to the Reformation, dii'ecting also that in Leap-years, 
St- Matthias's day should be always kept upon the twen- 
ty-fifth of February, which is still the order and practice 
in the Church of Rome. But in both the Common Pray- 
er Books of King Edward VL that old rubric was alter- 
ed, and the following one put in its room. 

This is also to be noted, concerning the Leap-years^ that 
the tweniy-jiflh day of February^ which in Leap-years is 
counted for tzvo days, shall in those two days alter neither 
Psalm nor Lesson : but the same Psalms and Lessons which 
he said the first day shall serve also for the second day. 

This Dr. Nichols and others think to be a mistake in 
our reformers ; and that they were not apprised which 
was properly the intercalary day : but I cannot imagine 
so many great men to be ignorant both of the rubrics 
and practice of their own Church. I therefore suppose 
that this alteration was made with design, that there 
might be no confusion in the observation of the holy- 
day ; but that it should be kept on the twenty-fourth in 
Leap-years as well as others. However, when Queen 
Elizabeth's Common Prayer was compiled, it was thought 
proper to return to the old practice and rule : and ac- 
cordingly in that book the rubric was thus altered. 

When the years of our Lord (i, e. when the number of 
years from the birth of Christ) may be divided into four 
even parts, which is every fourth year, then the Sunday Let- 
ter leapeth * ; and that year t}ie Psalms and Lessons, which 
serve for the trcenty'third day of February, shall be read 
again the day following, except it be Sunday, which hath 

* Hence every such fourth year receives the name of 
Leap year. 



268 Of the Sundays and Holy-days, 

^^^^^' ^ ' proper Lessons for the Old Testament appointed in the table 
to serve to that purpose. 

Now according to this rubrjc St Matthias's day must 
again be kept in Leap-years, as it used to be, viz, not on 
the twenty-fourth day of February, which was looked 
upon in this rubric to be the intercalary day ; but on 
the day following, which we call the twenty-fifth. For 
' if the Lessons for the twenty-third were also to be read 
upon the twenty-fourth in Leap-years, then that day 
could not be St. Matthias, For the first Lessons appoint- 
ed for St. Matthias were Wisdom xix. and Ecclus. i. 
whereas the first Lessons for the twenty-third of Febru- 
ary were at that time the ivth and vth of Deuteronomy. 
And thus stood the rubric till the Restoration of King 
Charles ; when the revisers of our Liturgy observing, 1 
suppose, that the twenty-ninth of February Was in our 
civil compulation generally looked upon as the interca- 
lary day; they thought that it would be more uniform, 
and that it would prevent more mistakes in the reading 
of the Common Prayer, to make it so also in the eccle- 
siastical computation. For which reason the aforesaid 
rubric Was then left out, and a twenty-ninth day added 
to February, which has Lessons of its own appointed, 
and till which day the Sunday or Dominical Letter is 
not changed : but whereas F used to be doubled at the 
twenty-fourth and twenty-fifth days, C, which is the 
Dominical Letter for the twenty-eighth day, or else D, 
which is that for the first of March, is now supposed to 
be repeated on the twenty-ninth, notwithstanding Mr. 
Johnson, without giving any reason, animadverts upon 
me for saying so'*^ ; though he himself had formerly as- 
serted February the twenty-ninth to be the modern in- 
tercalary day^^; and that, as 1 take it, upon better 
grounds then he now shews for retracting his opinion. 
So that there being now no other variation of the days, 
than that a day is added at the end of the month, St. 
Matthias's day must consequently be always observed 
on the twenty-fourth day, i. e. as well in Leap-years as 
others. But notwithstanding the case is so clear in it- 
self, yet some almanack makers, still following the old 
custom of placing St. Matthias's day in Leap-years on 
the twenty-fifth, and not on the twenty-fourth of Febru- 
ary, are the occasion of that day's being still Variously 

43 Addenda, ut supr . 44 Clersyman's Vade Mecrnn, 

* role i» page ^07. 



and their Collects^ Epistles, and Gospels. 269 

observed in such years. For which reason, on Febru- Sect, 
ary the fifth, A. D. 1683, Archbishop Sancroft (who XXVIII. 
was himself one of the reviewers of the Liturgy, and was 
principally concerned in revising the Calendar, and 
whose knowledge in that sort of learning excelled,'^*) 
published an injunction or order, requiring: all Parsons, 
Vicars and Curates, to take notice^ that the feast of St. Mat- 
thias is to be celebratid{not vpon the tiventy fifth of Februa* 
ry, as the common almanacks boldly and erroneously set it, 
but) upon the twenty-fourth of February for ever, whether it 
be Leap-year or not, as the Calendar in the Liturgy., confirm- 
ed by Act of Uniformity^ appoints and enjoins. 

Dr. Wallis indeed informs us, that '' the Archbishop 
" (upon seeing a letter drawn up by him upon the sub- 
" ject, and upon discourse with others to the same pur- 
" pose) seemed well satisfied that it was his mistake ; and 
" presumes that if he had continued Archbishop to an- 
" other Leap-year, and in good circumstances, he would 
'• have reversed his former orders, and directed the al- 
" manacks to be printed as formerly." But this I con- 
ceive to be only a mere presumption of the doctorV®. 
The Archbishop perhaps might think he had deviated 
from the ancient rule : though indeed from''" Micrologus, 
who lived about the year 1080, (two hundred years be- 
fore Durand, who is the first that I can find to mention 
the contrary practice.) it appears, the ancient custom 
was to keep St. Matthias, as our present Liturgy now 
enjoins, even in Leap-years, upon the twenty-fourth. 
However, let the ancient custom have been what it will, 
since the Archbishop's leaving out the rubric and alter- 
ing the calendar was confirmed by the King, both in 
Convocation cind Parliament, it was not in his power to 
make any alteration without the consent of the same 
authority. 

§. 6. Upon the day of St. Philip and St. James, till the St. Philip 
last review, the church read the eighth chapter of the ^ames*' 
Acts for the morning second Lesson, therein commemo- 
rating St. Philip the Deacon ; but now in the room of 
that she appoints part of the first chapter of St. John, 

45 See Mr. Walton's Life of in ilia Die, qnseVigiliam ejus prox- 
Bishop Sanderson. ime sequitur, non in altera, quae 

46 Advertisement to his Trea- propter Bis^extum eo Anno in eo- 
tise concerning St. Matthias's dem Calendario iterator. Micro- 
day, &c. page 2. Jog. de Eccltsiast. Obseryat. c. 

47 In Bissextili Anno Nativita- 47. apud Bibliothec Fatrum, torn . 
tern S. Matthiie Apostoli columus x. p. 139i Paris. 1654. 



270 Of the Sundays and Holy-days^ 

Chap. V. and commemorates only St. Philip the Apostle, and St. 
""■^ James the brother of our Lord, the first Bishop of Jeru- 

salem, who wrote the Epistle that bears that name, part 
of which is appointed for the Epistle for the day. The 
other St. James, the son of Zebedee, for distinction-sake 
surnamed the Great, (either by reason of his age or stat- 
ure,) hath another day peculiar to himself in July. 
St. John §• ^- St. John Baptist's Nativity is celebrated by rea- 
the Bap- son of the wonderful circumstances of it, and on account 
*|?|'^ ^^*'' of the great joy it brought to all those who expected the 
celebrated Messiah. There was formerly another day {viz. August 
29.) set apart in commemoration of his Beheading. But 
now the Church celebrates both his Nativity and Death 
on one and the same day ; whereon though his myste- 
rious birth is principally solemnized, yet the chief pas- 
sages of his life and death are severally recorded in the 
portions of Scripture appointed for the day. 
A remark ^, g. ] would observe upon the Gospel appointed for 
Go^'speUor ^^^ festival of St. Bartholomew's^ that the parallel place 
St.Bartho- to it in St. Matthew is appointed to be read on St. James's 
lomevv's day : and then indeed more properly, it being occasion- 
^^y' ed by the request of Zebedee's children, of which James 

was one. With submission, therefore, I should think, 
that a more suitable Gospel for the festival of St. Bar- 
tholomew would be John i. 43, to the end, which is the 
history of Nathanael's coming to our Saviour,who is gen- 
erally allowed to be the same with Bartholomew. The 
occasion why that passage in St. Luke was affixed to 
this day was a conceit that St. Bartholomew's noble de- 
scent was the occasion of the strife that is there record- 
ed^^. But if this relate to the same dispute which is 
mentioned by two other of the Evangelists, viz, St. Mat- 
thew and St. Mark, it is plain that it was owing to another 
cause. 
St. Mi- §. 9. One day in the year the Church sets apart to ex- 

chad and press her thankfulness to God for the many benefits it 
All-angels, ^^^^ received by the ministry of holy Angels. And be- 
cause St. Michael is recorded in Scripture as an Angel 
of great power and dignity, and as presiding and watch- 
ing over the Church of God, with a particular vigilance 
and application*'^, and triumphing over the deviP^ it 
therefore bears his name. 

48 Luke xxii. 24—31. 50 Dan. x. 13. 

49 Petrus de Natalibus inCata- 51 Jude 9. Rev. xii. 7. 
logo Sanctorum, 1. 7. c. 103. 



and their Collects^ Epistles, and Gospels, 27 1 
§. 10. The feast of All-Saints is not of very great anti" ?^^l' 



XXVIIl. 



Q{u[iy in the Church. About the year of our Lord GIO, ^ 

the Pantheon, or temple dedicated to all the gods, at the ^u.ggj^ts 
desire of Boniface IV". Bishop of Rome, was taken from day. 
the heathens by Phocas the Emperor, and dedicated to 
the honour of All-Martjn's. Hence came the original 
of All-Saints, which was then celebrated upon the first 
of May : afterwards, by an order of Gregory IV. it was 
removed to the first of November, A. D. 834, where it 
hath stood ever since. And our Reformers having laid 
aside the celebration of a great many Martyrs'* days 
which had grown too numerous and cumbersome to the 
Church, thought fit to retain this day, whereon the 
Church, by a general commemoration, returns her thanks 
to God for them all. 

§. M. The Lessons, Collects, Episdes, and Gospels* ^^t coi- 
for all these and the other holy -days, are either such as lec^Epi,- 
bear a particular relation to the subject of the festival, ties, and 
or at least suitable to the season, as containing excellent Gospels, 
instructions for holy and examplary lives, it being (as I 
have already noted, page 18?, fee.) the design of the 
Church to excite us to emulate those blessed saints, by 
setting their examples so often before us. They are 
most of them taken from ancient Liturgies, but some 
were (for good reasons) altered and changed at the Re- 
formation.t 



* In all the old Common Prayer Books, at the Epistle for 
the Purification was ordered to be the same that was appoint- 
ed for the Sunday^ and the Gospel for the same day ended 
in the middle of the twenty-seventh verse of the chapter, 
whereas now it is continued to the end of the fortieth. 

t The present Collect for St. Andrew's day was first in- 
serted in the second book of King Edward VI. That which 
was in his first book was this that follows. Almighty God^ 
which hast given such grace to thy Apostle St. Andrew^ that he 
counted the sharp and painful death of the Cross to be an high 
honour and great glory ; grant us to take and esteem all trou- 
bles and adversities which shall come unto us for thy sake^ as 
things profitable for us towards the obtaining of everlasting life^ 
through Jesus Christ our Lord- 

The Collect for the conversion of St. Paul in all the old 
books was this. God., which hast taught all the world through 
the preaching of thy blessed Apostle St. Paul., grant., we beseech 
thee., that we^ which have his wonderful Conversion in re.mem- 



272 Of the Sundays and Holy-days^ ^c. 

Chap. V. It would not have been foreign to the design of these 

■"""" sheets, to have added in this place a short account of 

the lives of the Apostles and other saints, commemorat- 
ed by cur church; but considering that this is done in 
several other books already published, I shall wave the 
doing it in this, being not willing to swell the bulk of it 
with any thing that is better supplied by other hands. 
If the reader be as yet destitute of any thing of this na- 
ture, he cannot better provide himself than with the late 
learned and most excellent Mr. Nelson's Companion for 
the Festivals and Fasts : in which he may not only sa- 
tisfy hib curiosity as to the remains we have in history 
concerning those blessed Saints, whose virtues we com- 
memorate ; but he will also be supplied with proper me- 
ditations and devotions for each day: a book which, 
next to the Bible and Common Prayei\ and the whole Du- 
ty ofMan^ I would heartily recommend as the most use- 
ful one I know, to all sincere members of the Church of 
England. 



hrance, may follow and fulfil the holy doctrine that he taught, 
t hrough Jesus Christ our Lord. 

In the Collect for the festival of St, Philip and St. James, 
after the way^ the truth, and the life, in the same books fol- 
lowed, as thou hast taught St. Philip and other the Apostles^ 
through Jesus Christ our Lord, 



' ( 273 ) 

C II A P. VI. 

Of the Order f Of* the A hniimt ration of the* 
LORD'S 8L PPEIl or HOLY COMMUMOX. 

The Introdjuction. 

\V HATEVER benefits we now enjoy, or hope here- The virtue 
after to receive from Almighty Go«J, tiiey are all pur- oftheEu- 
chased by the death, and must be obtained through the *^ '^'^ * 
intercession of the holy Jesus. We are therefore not 
only taught to mention his name continually in our 
prayers ; but are also commanded, by visible signs, to 
represent and set forth to his heavenly Father his all- 
sufficient and meritorious Death and Sacrifice, as a more 
powerful way of interceding and obtaining the divine 
acceptance. So that what we more compendiously ex- 
press in that general conclusion of our prayers, through 
Jtsus Christ our Lord, we more fully and forcibly repre- 
sent in celebration of the holy Eucharist: wherein we 
intercede on earth, in conjunction with the great inter- 
cession of our high priest in heaven, and plead in the 
virtue and merits of the same sacrifice here, which he is 
continually urging for us there. And because of this 
liear alliance between praying and communicating, we 
find the Eucharist was always, in the purest ages of the 
Church, a daily part of the Common Prayer. And 
therefore though the shameful neglect of religion with 
us has made the imitation of this example to be rather- 
wished for than expected ; yet it shews us, what excel- 
lent reason our Church had to annex so much of this of-* 
fice to the usual service on all solemn days. 

6. 2. As to the primitive and original form of Admin- ^^l^^P""*"- 

• * *• • -.1 ?u . c • ^'^^ forms 

istration : smce it does not appear that our baviour pre- of Admini- 
scribed any particular method, most churches took the straiion 
liberty to compose Liturgies for themselves ; which per- t^'^^fe^t 
haps being only the forms used by the founders of each * 
church, a little altered and enlarged, were, in honour of 
those founders, distinguished by their names. For thus 

*The Title of this Office in the first book of King Ed- 
ward was, The Supper of the Lord^ and the Holy Communion^ 
commonly called tlie Mass, 

Kk 



ous. 



^74 Of the Order for the Admimstrallon 

Chap. VI. the Liturgies of Jerusalem, Alexandria, and Rome, have 
"^ been always called St. James's, St. Mark's and St. Cle- 
ment's. But however none of these being received as of 
divine institution ; therefore St. Basil and St. Chrjsostom, 
St. Ambrose and St. Gregory in after-ages, each of them 
composed "a Liturgy of their own. And so the excellent 
compilers of our Common Prayer, following their exam- 
ple, no otherwise confined themselves to the Liturgies 
that were before them, than out of them all to extract 
an office for themselves : and which indeed they per- 
formed with so exact a judgment and happy success,^ 
that it is hard to determine whether they naore endeav- 
oured the advancement of devotion, or the imitation of 
pure antiquity. 

But Bucer being called in (as I have observed else- 
where) to give hi? opinion of it, this momentous and 
principal office of our Liturgy had the misfortune to 
suffer very great alterations. Some amendment in the 
method it might possibly have borne ; but the practice 
of foreign churches, and not primitive Liturgies, being 
always with him the standard of Reformation, the most 
ancient forms and primitive rite^ were forced to give way 
to modern fancies. It is true, some of these were again 
restored at the last review : but it is still much lamented 
by learned men, that some other additions were not made 
at that time, that so every thing might have been restor- 
ed which was proper or decent, as well as every thing 
left out that was superstitious or offensive. 

§. 3. What these particulars are, shall be shewn here- 
The Com. ^f^gp j^^ ^j^^jj, proper places. In the mean time I shall 
ficTdesionI b^^G observe, that the office originally v/as designed to 
edtobe* be distinct, and to be introduced with the Litany, as I 
used at a jjaye observed before'^ and consequently to be used at 
time'7rom ^ different time from Morning Prayers: for in all the 
Morning Common Prayer Books before the last, so many as in- 
Prayer. tended to be partakers of the holy Communion, were to sig- 
nify their names to the Curate over night, or else in the 
morning before the beginning of morning prayer, or immedi- 
ately ajter. The design of which rubric was partly that 
the minister (by this means knovving the number of his 
communicants) might the better judge how to provide 
the elements of Bread andWine sufficient for the occasion j 
but chiefly (as appears from the following rubrics) that 
he might have time to inform himself of the parties who 

32 See pages 164, 165. 



o/lhe LonVd Supper, or Holy Communion. 276 

intended to receive, that so if there were any among them Sect. L 

not duly quaiifled, he might persuade them to abstain of ^ 

their own accords; or, if they obstinately offered them- 
selves, absolutely reject them. Now the rubric suppos- 
ing, that this might be done immediately after morning 
prayer, as well as before it began, we must necessarily 
infer, that there was sufficient time designed to be allow- 
ed between the two services, for the Curate not only to 
provide the elements, but also to confer with and advise 
his Communicants. 1 know indeed that Alesse, in his 
translation of the Liturgy for the use of Bucer, applies 
the word after to the beginning of morning prayer, trans- 
• latingthe rubric (though without either reason or author- 
ity) after this manner: Quotquot cupiunt participes fieri 
sacrcB Communionis^indicubunt nomma sua Pastori pridie, 
aut mane, priusquain inchoentur JWatutince, vel immediate 
post principiam : which another Latin translation pub- 
lished in Queen Elizabeth's lime expresses plainer, vel 
immediatepost principiam matuiinarum precum. But how 
is it possible that the Curate could either take their 
names, or confer with those that came, whilst he was oth- 
erwise employed in reading morning prayers ? The 
words immediately after therefore must plainly refer to 
the ending of morning prayers; after which, those who 
had not offered themselves before, were required to come 
and sighify their names, that so the Curate might know 
what sort of persons he should have to communicate with 
him, before he proceeded to the Communion-Office. 
This rubric indeed was altered at the last review; so 
that now all that intend to communicate, are required 
to signify their names at least some time the day before* 
But then the design of this alteration was not that both 
offices should be united in one, but that the Curate might 
have a more competent time to inquire of and consult 
with those that offered themselves to communicate". 
The offices are still as distinct as ever, and ought still 
to be read at different times. A custom which Bishop Over- 
all says was observed in his time in York and Chi- 
chester" ; and the same practice, Mr. Johnson tells us, 
prevailed at Canterbury long since the Restoration, as it 
did very lately, if it does not still at the cathedral of Wor- 

53 See the Account of all the that passed between the Commis- 
Proceedings of the commissioners sioners, p. 129. 
1661, page 15, and the Papers 54 See Dr. Nichol's additiona 

Notes, page 36. 



276 Of the Order for the Administration 

Ghap. VI. cester*^ It is certain that the Communion-Office sllll eve- 
ry where retains the old name of the Second Service ; and 
Bishop Overall, just now mentioned, imputes it to the 
negligence of ministers, and the carelessness of people, 
that they are ever huddled together into one otTice. 

Sect. I. Of the Euhrics before the Communion-Office, 

The Minis- r ROM what has been said just no^' above, the design 
lers to be of the first Rubric sufficiently appears, viz. That the 
i^l^ ess Curate, by knowing, at least some time the day before^ the 
of th«^ir names of all that intend to be partakers of the holy Com- 
Comuni- m^mioYi^ may judge wh:it quantity of Bread and Wine 
cants. ^jn i^p sufficient, and also may have time enough to learn, 
whether those tJiat offer themselves to the Communion 
are fit to receive. For, 
Rnbrc 2. §, 2. If any of those be an open ornolorions evil liver ^ or 
3- And /j^^g ^QjiQ (lYiy 2vron^ to his veiahbours by word or deed, so 
er to repel //icf/ the Congregatini he thereby offended ; the Curate, hav- 
scanda- ing knowledge thereof shall call hi:m and advertise him, that 
Ions offen- in, any wise he presume not to come to the Lord''s table until 
^^^' he hath openly declared himself to have truly repented, and 

amended hisjormer naughty I'fe^ that the Congregation may 
thereby be satisfied, wJiich befoire were offended ; and that he 
hath recompensed the parties, to whom he hath done wrong, 
or at least declare himself to be in full purpose so to do, as 
soon as he conveniently may. 

The same Order shall the Curate use with those between 
whom he pei'ceiveth malice and hatred to reign : not suffer" 
ing them to be partakers of the Lord''s table, until he know 
them to be reconciled. And if any one of the parties so at 
variance be content to forgive, from the bottom of his heart, 
all that the other hath trespassed against him, and to make 
amends for that he himself hath offended; and the other par- 
ty will not be persuaded to a godly unity, but remain still in 
)iis frowardness and malice ; the Minister in that case ought 
to admit the penitent person to the holy Communion, and not 
him that is obstinate. 

Now here we must distinguish between absolutely re- 
pelling and shutting out any one from the Communion, as 
by a judicial act, and only suspending him for atime, till 
the minister has opportunity to send his case to the or- 
dinary. The first of these is what the rubric cannot 
be understood to imply : for by the laws of the land, 
both ecclesiastical and civil, none are to be shut out from 
this Sacrament, but such as are notorious delinquents, and 
55 (/'Jergyman's Vade Mecnm, p. 12, third edition. 



p/ ihe Lord's Supper, or Holy Communion. 277 

none are notorious but such as the sentence of the law Sect. I. 

hath cither upon their own confession, or full conviction, 

dcclarecl so to be. And this is conformable both to the 
Imperial Edict, and the practice of the Church, as long 
a^o as St. Austin. The first hath this established law : 
*' We prohibit all, both Bishop und Presbyters, from 
''' shutting out any one from the Communion, before some 
'•just cause be she-.vn lor which the holy canons re- 
'' quire it to be done^^". And as to Lhe ancient usage, 
St Austin speaks very plain; ''We cannot saith he, 
" repel any man from the Communion, unless he has 
" freely confessed his offence, or hath been accused and 
" convicted in some ecclesiastical consistory, or secular 
" court." 

But now all this plainly refers to the power of seclud- 
ing from the Communion judicially and with authority ; 
whereas the des]2:n of this rubric is only to enable the 
Curate to refuse to administer to any of hi« congrega- 
tion (of whose ill life and behaviour he has received 
sudden notice) till he can have opportunity of laying his 
case before the ordinary. For by a clause, added at 
the last review, it is provided^ That every Minister^ so re- 
pelling any, as is specified in this, or the next precedent par- 
agrapli of this rubric, shall be obliged to give an account of 
the same to the ordinary, within fourteen days after at the 
farthest, and the ordinary is to proceed against the offend- 
iiir person according to the canon. The hundred and 
nintn canon, I suppose, is meant, which requires the or- 
dinary to punish all such notorious offenders by the severi- 
ty of the laws, and not to admit them to the Communion till 
they be reformed. 

But here i know it may be objected, that the persons 
whom the Curate is by this rubric empowered to repel, 
are declared to be such as are notorious evil livers, and 
that I have already allowed that none are notorious but 
such as the sentence of the law has declared so to be. 
But to this I answer, that notoriety in this place is taken 
in a lower degree ; the ruliric using the words open and 
notorious for the s^me thing, and explaining those to be 
notorious by whom the congregation is offended. That it 
cannot mean those whom the law has declared to be 
notorious, is plain, because such are supposed to be al- 
ready shut out from the Communion, and consequently 
the Curate must himself have received notice from his 
"Ordinary not to admit them : whereas the persons, whom 

56 Novel. 123. c. 11, Collat. 9. Tit. 15. c. 11. 



27o Of the Ordei' for the Administration 

Chap. vr. j^j^g rubric provides against, are such as the Ordinary is 
" ~ supposed not yet to have beard of, whom therefore it re- 

quires the Curate to send him notice of, in order that he 
may proceed against them according to law ; and whom, 
in the mean while, the Curate is empowered by this ru- 
bric (which itself is a law, being established by the Act 
of Unfurmify) to refuse the Comunion, if, after due ad- 
monition to keep away, he obstinately offers himself to 
receive : insomuch that no damage from any prior law 
can accrue to him from a conscientious execution of the 
latter. And that this is no novel or unnecessary power 
is plain from the practice of the ancient Church j in 
which though all open offenders, as soon as known, were 
put under censure, yet if before censure they ofJered 
themselves at the Communion, they were repelled. This 
is evident from St. Chrysostom^'', who does not more 
earnestly press the duty, than he does plainly assert the 
authority of the sacerdotal power to effect it. " Let 
" no Judas," saith he, " no lover of money be present at 
*' this table ; he that is not Christ's disciple, let him de- 
" part from it. Let no inhuman, no cruel person, no 
" uncompassionate man, or unchaste, come hither. I 
" speak this to yon that administer^ as well as to those that 
" partake : for it is necessary I speak these things to 
" you, that you may take great care, and use your ut- 
" most diligence to distribute these offerings aright. 
" For no small punishment hangeth over your heads, if 
" knowing any man to be wicked, you suffer him to be 
" partaker of this table ; for his blood shall be required 
" at your hands. Wherefore if he be a General, or a 
''^ provincial Governor, or the Emperor himself, that 
" Cometh unworthily, forbid him and keep him off; ihy 
" power is greater than his. If any such get to the Ta- 
" ble, reject him without fear. If thou darest not re- 
" move him, tell it me : I will not suffer it, I will yield 
*• my life rather than the Lord's Body to any unworthy 
" person : and suffer my own blood to be shed, before I 
" will grant that sacred Ulood to any but to him that is 
" worthy.'' 

But here again it has been objected, that " all persons, 
" before they are admitted into any office, are obliged 
*' by our laws to receive the Sacrament as a Qualification ; 
" consequently that the Minister is obliged by the same 
" laws to admit any person that offers himself upon this 
*' occasion, to the holy Communion, however unfit he 

57 Chrysost. Horn. 83. in Matt. xxvi. 



of the Lord'^s Supper, or Holy Communion, 279 

" may have rendered himself by his life and actions." -e^t. 1. 
But in answer to this, it must be considered, that the — 
power which Christ himself invested his Church with, of 
admitting persons into her Communion, and excluding 
them from it, is what no human laws can deprive her of. 
And therefore when the laws require men to receive 
this holy Sacrament to qualify themselves for offices, 
they always suppose that they must first qualify them- 
selves according to the holy laws of the Church, which 
are founded on those of the Gospel. So thai it would 
be a ver}' great injury to our legislators (as being a very 
imcharitable opinion of them) to imagine, that if an un- 
baptized, or excommunicate person, a Deist, or notori- 
ous sinner, should happen to obtain an office, that they 
intend to oblige the Church to admit persons, under these 
bad dispositions, to be partakers of the Blessed Eucharist. 
The primitive Church was so cautious in this respect, 
that even persons in the highest stations were rejected, 
if they offered themselves unworthily. Of which we 
have a remarkable instance in the case of the Emperor 
Theodosius whom St. Ambrose boldly and openly refus- 
ed, upon the commission of a barbarous crime. The 
story being worth the reader's notice, I shall therefore 
give it him in few words. There being a sedition among 
the people of Thessalonica, the Emperor ordered the 
guard to fall on them in heat, who in that hurry and con- 
fusion destroyed several thousands of these poor wretch- 
es. Soon after which he coming to Milan, was going to 
offer himself at St Ambrose's church to receive the 
Communion. But the good Bishop (when he heard of 
it) met him courageously at the church doors, and oblig- 
ed him to return, and first repent himself of his crime. 
" With what eyes,"saith he, " can you behold the Tem- 
" pie of him who is the common Lord of all ? With what 
" feet can you tread this holy place ? How can you 
" put out those hands to receive the blessed Elements, 
" which are yet reeking with innocent blood ? How can 
" you take the precious blood into that mouth, which 
" gave out such barbarous and bloody orders? Depart 
" therefore, and take heed that you do not increase your 
'' first crime by a second. Submit yourself to the bond 
" which the Lord of the world has been pleased to bind 
" you with, which is only medicinal, and intended to 
*• work your cure^V This repulse the Emperor acqui- 
esced io, and offered himself no more to those holy rites, 

58 Theod. Hist. Eccl. 1. 5 



not con 
firmed. 



280 Of the Order for the Administratioti 

Chap. VI. till he had in tears roponted of the ^^ad effects of his has- 
ty anger. I havd chosen to give this instance, because 
it is what the Chiii^di of England has thought fit to re- 
cord in her Homilies, and to mention with marks of ap- 
probation and applause^^. 
Other per- ^"^ besides persons excommunicated, and those above 
sons dig- mentioned, there are other persons, bj the laws of our 
qualified Church, disabled from communicating : such as are of 
inunicat- " course all Schismatics, to whom no Minister^ when he ce- 
ing-, are lebraleth the Communion^ is wittingly to admimster the 
Schisma- same, under pam of suspension^'^. But of these too, un- 
^'°'* less they have been legally convicted, the Minister who 

repels them is obliged upon complaint, or being required by 
the Ordinary, to signify the cause thereof unto him, and 
therein to obey his order and direction^^. And farther, by 
a rubric at the end of the Order of Confirmation, noni 
Persons are to be admitted to the holy Communion, until such timt 
as he be confirmed, or be ready and desirous to be confirmed. 
The like provision is made by cur Provincial Consti^ 
tutions, which allow none to communicate (unless at the 
point of death) but such as are confirmed, or at least 
have a reasonable impediment for not being confirmed^^ : 
and the Glossary allows no impediment to be rea- 
sonable, but the want of a Bishop near the place. And 
And siran- lastly, all strangers from other parishes ; the Minister is 
other "^pa- ^^ ^^^ canons^ required to forbid, and to vemit such home 
rjshes. to their own Parish-Churches and Ministers, there to receive 

the Communion with the rest of their neighbours, 
Rubric4. ^. 3, The last rubric concerning the Corermg and Situ- 
Concern- ^^^^^^ ^f ^^^ Communion Table, was first added in the 
mg the 

59 'In the second part of the 61 Ibid. 

Homily of the ri^ht u?e of the 62 Prov. Liavv, cap. de sacrft. 

church. Unct. 

60 Can. "27 *. 63 Can. 2a. 

* Archdeacon Sharp as quoted by Shepherd observes that ''though 
the 27th Canon intitied i^chisrnatics not to be adrnilttd tu the Com,' 
niunion is express for their exclusion, yet both the common Lawyers 
and the Civiliuns have given it as their opinion, that Schismatics not 
1} ing under any ecclesiastical censure,and humbly and devoutly desiring 
the sacrament, are not to be withheld from it, notwithstanding the direc- 
tion of the Canon." And in a note to this paragraph. Shepherd remarks 
'Mhat this matter was thoroughly considered in the case of Mr. Richard 
Baxter, is the famous non-couformist. If he may be called so, who con- 
stantly attended the Church Service and Sacrdment in the parish where 
he lived, at those times when he was not engaged at his own meeting- 
house." r^m. Ed-^ 



f 



>1 oflht Lor as Supper, or Holy Commumort, 2^1 

second Coinmon Praynr Book of King Edward VI. ^*'^^' ^- 
there being no other rubric in his firbt book than this, " 
The Priest^ standing humbly afore the middes of the Altar, ^^^ q^^_ 
shall sale the Lord^s Prayer, 4'C.* For Altar was the name munion 
by which the holy Board was constantly distinguished for table, 
the first three hundred years after Christ; daring all 
which time it does not appear that it was above once 
called 7a6/e, nnd that was in a letter of Dionysius of 
Alexandria to Xystus of Rome. And when in the fourth 
century Athanasius called it a Table, he thought himself 
obliged to explain the word, and to let the reader know 
that by Table he meant Altar, that being then the con- 
stant and familiar name^^ Afterwards indeed both 
names came to be promiscuously used ; the one having 



* In the first book of King Edward also, before this rubric, 
there was another inserted in relation to the Habits, which 
the Ministers were to wear at the Communion, which I have 
already given in page 99, &c. to which was annexed this 
that follows, Then shall the Clerks sing in English for the 
Office or Introit {as they call it) a Psalm appointed for that 
day. The Introitsalso [ have already spoke to in page 216. 
Though I do not know how to reconcile this order for sing- 
ing it before the Minister begins the office, with another 
rubric which stands in the same book immediately after the 
prayer, Almighty God, unto whom all hearts be open, &c. which 
orders that the Priest then shall say a Psalm appointed for 
the Introit : which Psalm ended, the Priest was also then to 
say, or else the Clerks were to sing. 

Ill Lord have mercy upon us. 
Ill Christ have mercy upon ws. 
Ill Lord have mercy upon us- 
Then the Priest standing at God'^s Board was to hegin^ 
Glory he to God on high. 
The Clerks. 
Jlnd in earth peace, good-will towards men ; and so on to 
the end of the hymn in our present Post-Communion Office. 
Then the Priest was to turn him to the people, and say. 
The Lord he with you. 

Answer. 

And with thy Spirit. 

The Priest. 

Let us pray. 

And then en me the Collect tor the Day, and one of the 

Collects for the King. 

^ 64 See all this proved in Mr. Johnson's Unbloody Sacrifice, &c. char, 
Ji^ sect. 3. vol. i. page 300, &c. 

L L 



282 Of the Order for the Adminisiration 

tlhap. VL respect to the Oblation of the Eucharist, the other to the 
■ — Participation : but it was alwa3?s placed Altar-wise in the 
most sacred part of the church, and fenced in with rails 
to secure it from irreverence and disrespect. 

But at the beginning of the reformation, an unhappy 
dispute arose, viz. Whether those tables of the Altar- 
fashion, vvhich had been used in the Popish times, and 
on which Masses had been celebrated, should still be 
continued : this point was first started by Bishop Hoop- 
er, who, in a sermon before the King in the fourth year 
of his reign, declared, "That it would do well, that it 
"might please the magistrate, to iuTn Altars into Tables^ 
" according to the first institution of Christ ; to take away 
" the false persuasion of the people, which they have of 
"Sacrifice, to be done upon the Altars; for as long, 
•' says he, as Altars remain, both the ignorant people 
" and the ignorant and evil persuaded priest will always 
" dream of 5cfcr/^ce^V This occasioned not only a 
couple of letters from the King and Council, one of 
which was sent to all the Bishops of London; (in both 
which they were required to pull down the Altars;) 
but also that, when the Liturgy was reviewed in 1551, 
the abovesaid rubric was altered, and in the room of it 
the present one was inserted, viz. The Table having at 
ike Communion time a fair white linen cloth npon it, shall 
stand in the body of the church, or in the chancel, where 
morning and evening prayer are appointed to be said. And 
the Priest standing at the North side of the Table, shall say 
the Lord'^s Prayer with the Collect folloiving* But this 
did not put an end to the controversy ; another dispute 
arising, viz. Whether the Table placed in the room of 
the Altar ought to stand Altar-wise, i. e. in the same 
place and situation as the Altar formerly stood ? This 
was the occasion that in some churches the Tables were 
placed in the middle of the chancels, in others at the 
East part thereof next to the wall; some again placing 
it endwise, and others placing it at length^^ Bishop 
Ridlej endeavoured to compromise this matter, and 
therefore, in St. Paul's Cathedral, suffered the Table to 
stand in the place of the old Altar^j_/but beating down 
the wainscot partition behind, laid all the choir open to 
the East, leaving the table then to stand in the middle of 
the chanceP'', which indeed was more agreeable to the, 

65 See Heylin's Antidot. Lin- testant?, page 81, printed Anna 
colli, page 10.5. 1556, as cited in Ileylin^s Antidot- 

66 Hnggard's Display of Pro- Lincoln, page 50. 

67 Acts and Monuments, Part 11. p. 7Q0^ 



ef the Lorcfd Supper, or Holy Communion. 283 

primitive custom^'. Under this diversity of usage, things Sect. 

went on till the death of King Edward; when Queen 

Mary coming to the throne, Altars were again restored 
wherever they had been demolished ; but her reign prov- 
ing short, and Queen Elizabeth succeeding her, the peo- 
ple, (|ust got free again from the tyranny of Popery,) 
through a mistaken zeal, fell in a tumultuous manner to 
the pulling down of Altars: though indeed this happen- 
ed for the generality only in private churches, they not 
being meddled with in any of the Queen's Palaces, and 
in but very few of the Cathedrals. And as soon as the 
Queen was sensible of what had happened in other pla- 
ces, she put out an injunction*^ to restrain the fury of the 
people, declaring it to be no matter of great moment, 
whether there were Altars or Tables, so that the Sacrament 
was duly and reverently administered ; but ordering, that 
where an Altar was taken down a holy Table should be 
decently made, and set in the place where the Altar stood, 
and there commonly covered cls thereto belonged, and as 
should be appointed by the Visitor, and so to stand, saving 
when the communion of the Sacrament was to be distributed ; 
at which time the same was to be placed in good sort within 
the Chancel, as thereby the Minister might be more con- 
veniently heard of the Communicants in his prayer and 
ministration, and the Communicants also more conveniently 
and in more number communicate with the said Minister, 
And after the Communion done, from time to time the same 
holy Table loas to be placed v)here it stood before. Now it 
is plain from this injunction, as well as from the eighty- 
second canon of the Church, (which is almost verbatim 
the same,) that there is no obligation arising from this 
rubric to move the Table at the time of the Communion, 
unless the people cannot otherwise conveniently hear 
and communicate. The injunction declares, that the 
holy Table is to be set in the same place where the Altar stood, 
which every one knows was at the East end of the chan- 
cel. And when both the injunction and canon speak 
of its being moved at the time of the Communion, it 
supposes that the minister could not otlierwise be heard: 
the interposition of a belfry between the chancel and 
body of the church (as I have already observed, page 
1 12, &c.) hindering the minister in some churches from 
being heard by the people, if he continued in the chan- 

68 See Bingham's Antiquities, 69 See the Injunction in Biahop 

1. 8. c. 6. i. 11. Sparrow's Collection, page 84. 



284 Of the Order fur the Adminislration 

ciiap. vr. eel. So that we are not under any obligation to move 
— —^ — the Table, unless necessity requires. But whenever the 
churches are built so as the Minister can be heard, and 
conveniently, administer the Sacrament at the place where 
the Table usually stands, he is rather obliged to adir.in- 
ister in the chancel, as appears from the rubric before 
the Commandments, as also from that before the Ahsolu- 
tion, by both which rubrics the Priest is directed to turn 
himself to the People, From whence I argue, thnt if the 
Table be in the middle of the Church, and the People 
consequently round about the Minister, the Miiiister 
cannot turn himself to the People any more at one time 
than another. Whereas if the Table be close to the- 
East wall, the Minister stands on the North side, and 
looks Southward, and CQnsequently, by looking West- 
vi'ard, turns himself to the People, 

§. 4. Wherever it be placed, the Priest is obliged to 
The Priest stand at the North side, (or end thereof as the Scotch Lit- 
why to urgy expresses it; which also orders, that it shall stand 
the"No\h ^^ ^^^ uppermost part of the Chancel or Chuich,) the de- 
side of the sigi^ of which is, that the Priest may be the better seen 
Table. and heard ; w^hich, as our Altars are now placed, he 
cannot be but at the North or South side. And there- 
fore the North side, being the right-hand or upper side, 
of the Altar, is certainly the tnost proper for the officiat- 
ing Priest, that so the assisting Minister (if there be one) 
may not be obliged to stand above him. And Bishop 
Beveridge has shewn that wherever, in the ancient Lit- 
urgies, the Minister is directed to stand before the Altar, 
the North side of it is always meant^°. 

§. 5. The covering of the Altar with a fair white linen 
The Table cfoth at the time of the celebration of the Lord's Supper, 
to be cov- Tjyrjs a Primitive practice", enjoined at first, and retained 
aTineu^ ^ ^^^^ since for its decency. In the Sacramentary of St. 
doth. GregQry'^ this covering is called Palla Altaris, the Pall 
of the Altar; to distinguish it, I suppose, from the Cor- 
poris Palla, or the cloth that was thrown over the conse- 
crated Elements. And the Scotch Liturgy orders, that 
the holy Table at the Communion time should have a carpet^ 
and a fair white linen cloth upon it, with other decent furni' 
ture, meet for the high mysteries there to be celebrated. And 
hy our own canons^^, at all other times, when divine ser- 

70 Bev. Pandect, vol. ii page 71 Optat, Milev. 1. 6. p. 113. 

76. i. 1^; See also Renaudotius's Hieron. in Ep. ad ^^epotianum. 
Liturgies, torn, ii. p. 24, 72 In Ord. Diac 

73 Can. 82. 



of the LorcVs Supper, or Holy Communion. 1^83 

vice is performed, it is to be covered with a carpet of silk, ^*^^^- • 
or rather decent stuff, thought meet by the Ordinary of the ~ 
place, 'if any question he made of it ; ivhich was originally 
designed for the clean keeping of the said [white linen] 
cloth''*', though the chief use of it now is for ornament 
and decency. 

Sect. II. Of the Lord^s Prayer. 

i HERE can he no fitter beerinninor for this sacred or- „,, . 

V w I. r » ^ L n^ 1 ^1 • r •» Why used 

dmance, which so pecuuarly challengeth Christ for its j^t ^fje be- 

auihor, than that divine prayer which owes its original jrinninej of 
to the same Person, anil which St. Jerom tells us", ^^'^ o®°^- 
Christ taught his Apostles, on purpose that they should 
use it at the holy Communion. To which the primitive 
fathers thought it so peculiarly adapted, that they gene- 
rally expounded that petition, Give us this day our daily 
Bread, of the Body of Christ, the Bread of Life, which, 
in those times they daily received for the nourishment 
of their souls^^ 

Sect. III. Of the Collect for Purity. 

As the people were to be purified before the first pub- 
lication of the Law"^, so must we have clean hearts be- bgfore"the 
fore we be fit to hear it; lest, if our minds be impure, Command- 
Sin take occasion by the Commandment to stir up concupis- ments. 
cence"'^ : for prevention of which, when the Command- 
ments were added in the second book of King Edward, 
it was thout^ht proper that this form should immediately 
precede them ; not but that the form itself was in our 
first Liturgy, and, as far as appears, in the oldest offices 
of the Western Church. 

Sect. IV". Of the Ten Commandments. 

1 HESE divine precepts of the moral Law as much Howaotlv 
oblige Christians as they did the Jews; we vowed to placed 
keep them at our baptism, and we renew that vow at here, 
every Communion : and therefore it is very fit we should 
hear them often, and especially at those times when we 
are going to make fresh engagements to observe them. 

74 See an order of Queen Eli- 76 Tert. de Orat. Dom. c. 6. 
zabeth, A. D. 1561, in Heylin's p» 131. D. 132. A. Cyprian, in 
Antidot. Lincoln, page 45. Orat. Dom. p. 146, 147, 

75 Hieron. adv. Pelag. 1. 3. c. 77 Exod. xix. 14, 
5. torn. ii. p. 596. C. 78 Rom. vii. 8. 



286 Of the Order for the Administration 

Chap. VI. Upon which account, since we are to confess all our sins 
* ' before we come to this blessed Sacrament of pardon, the 
Church prudently directs the Minister, now standing in 
the most holy place, to turn himself to the People^^ and 
from thence, like another Moses from Mount Sinai, to 
convey God's Laws to them, by rehearsing distinctly all 
the Ten Commandments^ ; by which, as in a glass, they 
may discover all their offences, and, 5^7/ kneding^ may, 
nfter every Commandment^ ask God mercy for their trans- 
gression thereof (i, e. as the Scotch Liturgy expresses it, 
of every duty therein according to the letter, or to the mys' 
tical importance of the said Commandment) for the time past, 
and grace to keep the same for the time to come^. 

Sect. V. Of the two Collects for the King, 

lects for' ^'^^ ^^"^ seems to command that we should pray for 
the King. Kings in all our prayers^^: and in the primitive Church 
they always supplicated for their Princes at the time of 
the celebration of the holy Eucharist^*' ; where, by vir- 
tue of the sacrifice of Christ's death commemorated, 
those great requests might be likely to prevail. 
Why plac- §• 2- ^^ ^"^ i-'iturgy these prayers do not (as in the 

* This direction of turning to the People was first added in 
the Scotch Liturgy. 

t The ten Commandments were not in the first English Li(urgy of 
1549, nor do they now make a part of any other Liturgy ancient or 
modern. They were first inserted at the review of Edward's Liturgy 
in 1552, with a design to awaken the consciences of those who came 
to the Holy Communion. For this purpose they were placed immedi- 
ately after the Collect for purity, and before the Epistle and Gospel. 
But although the practice is modern, and peculiar to our Liturgy, it is 
one which requires neither vindication nor apology. It is an excel- 
lent preparative to Communion, that every one should examine his life 
and conversation by the rule of God's commandments. " If there be 
any," says Bishop Sparrow, "that think this might be spared, as being" 
fitter for poor publicans than Saints ; let them turn to the parable of 
the publican and pharisee going up to the temple to pray, St. Luke 18, 
aud there they shall receive an answer." *^m, Ed. 

J These latter words, /or the time past ^ Sfc. were added at 
the last review : though indeed no part of the rubric, nor of 
the Commandments themselves, were in the first book of 
King Edward VL nor, as far as I can find, in any ancient 

Liturgy. 

79 1 Tim. ii. 1, 2. S. Bas. Vide Euseb. de Vila Con- 

80 Liturg. S. Jacob. S. Chrys. stant. L 4. c. 45. p. 549* 



of the Lord^s Supper^ or Holy Communion. 287 

Roman Missal) disturb the prayer of Consecration, but, ^ect. I. 
as the office is now compiled, are more conveniently pla- ~" ~ 
ced here: the King is Custos utriusque tahuloz^ defender ^^^ jj^g 
of both tables of the Law, and therefore we properly pray CommaiKl- 
for him just after the Commandments* Nor do our ments. 
prayers for him less aptly precede the daily Collect : 
since when we have prayed for outward prosperity to 
the Church, the consequent of the King's welfare, wc 
may very seasonably in the Collect pray for inward 
grace, to make it completely happy^. For variety here 
are two prayers, but they tend to the same end, and 
only differ a little in the form, t 

Sect. VI. Of the Collect^ Epistle^ and Gospel, 

It is evident, that long before the dividing of the Bible Of ihecol- 
into chapters and verses, it was the custom both of the '> ^' 
Greek and Latin Churches to read some select portions 
of the plainest and most practical parts of the New Tes- 
tament, first for the Epistle, and then for the gospel, at 
the celebration of the holy Eucharist", in imitation per- 
haps of the Jewish mode of reading the history of the 
Passover before the eating of the Paschal Lamb'^ 

§. 2. As for the antiquity, matter, and suitableness of 1^^^ *^? 
the several Collects, Epistles, and Gospels, I have alrea- jead^grst! 
dy spoken at large. I shall only make this one remark 
more, that as our Saviour's disciples went before his face 
to every city andplace^ whither he himself would come^^ ; so 
here the Epistle, as the word of the Servant, is read first, 
that it may be a harbinger to the Gospel, to which the 
last place and greatest honour is reserved, as being the 
word of their great Master. And for this reason 1 sup- 



*In all the former Common Prayer Books, except the 
Scotch, it seems as if the Collect for the day was used be- 
fore that for the King. For the old rubric was this : Then 
shall follow the Collect for the Day^ with one of these tzn'o Col- 
lects following for the King. 

t In the American Prayer Book for obviou? reasons these two prayers 
are omitted ; and in thfeir stead is substituted the second of the six col- 
lects, placed in the English Liturgy at the end of the Communion Ser- 
Tice, beginning, O, Almighty Lor(j and Everlasting God, vouchsafe, &Ci 

Avi. Ed. 

81 Just. Mart. Ap. 1. Clem. 82 Buxtorf. Lex, Chald, 

Const. Apost. lib. 2. c. 56. 57. 83 Lnke 3. I. 



288 Of the Order for the Administration 

Chap. VI. pose it was orderccl by the advertisements published in 

— ; the seventh year of Queen £lizabeth^% and by the twen- 

fifd Gos- ^^'^^"^"^^^ o^ o"^ present canons, that the principal Min- 
peler, why i^^^^> ^^ the celebration of the Comuiunion, should be 
appointed, assisted with a Gospeler and Episiler agreeably ; i. e. with 
one IVJ mister to read the Epistle, and another to read the 
Gospel, as is stiii generally the custom in cathedral 
churcnes; which was also provided for by the rubrics 
in King Edward's hrst book, which orders that the Priest^ 
or he that is appointed^ snail read the Epistle m a place as- 
signed for that purpose, (which from the modern practice 
1 take to be on the South side of the Table ; ) and that 
immediately after the Epistle ended^ the Priest, or one ap- 
pointed, (which as appears from the next rubric, might 
be a Deacon,) shall read the Gospel, 

§. 3. The custom of saying ulory be to thee, O Lord, 

Thecus- Yfhen the Minister was about to read the holy Gospel, 

ing, Glory ^ind 01 Singing Hallelujah, or saying, I hanks be to Uod 

be to for his holy Gospel, when he had concluded it, is as old 

T^^^I ^ as St. Chrysostom^^; but we have no authority for it 

of what * ^^ o"^' preseni Liturgy.* The first indeed was enjoined 

antiquity, by King Edward's first Common Prayer Book, and so 

the custom has continued ever since ; and 1 do not find 

how it came to be left out of the rubric afterwards. It 

certainly could have nothing objected against it, and 

therefore it is restored in tne Scotch Liturgy ; which 

also ordered, that when the Presbyter shall say, so end- 

eth the Holy Gospel, the people shall answer, Thanks be t9 

ihee^ O Lord, In our own Common Prayer Book the 

Priest has no direction to say the Gospel is ended ; the 

reason of which some imagine to be, because it is still 

continued in the Creed that lolloweth- 

§. 4. In St. Augustine's time the people always stood 
Stanuing; when the Lessons were read, to shew their reverence to 
up at the God's holy word^^ : but afterwards when this was 
Gospel, thought too great a burden, they were allowed to sit 

why com- . o , °, i i i- i -, 

manded. down at the Lessons, and were only obliged to stand 

(as our present order, which was first inserted in the 

Scotch Common Prayer Book, now enjoins us) at the 



* This renjark does not apply to the American Liturgy, in which the 
injunction in the iirst prayer book of King Edward has been restored 
to the rubric. *'^>n. Ed. 

84 In Bis^hop Sparrow's CoHec- 8j Angu?tln Serm. 300. in Ap- 

tion, page 124, 125. peiid. ad torn. v. col. 5U4. B . 

^5 Liturg. S. Ghrys. 



oftht Lord^s Supper, or Holy Communion, 289 

reading of the Gospel", which always contains some- Sect. VII. 

thing that our Lord did speak, or suffered in his own ' 

person. By which gesture they shewed they had a 
greater respect to the Son of God himself, than they had 
to any other inspired person, though speaking the word 
of God, and by God's authority. 

Sect. VII. Of the Nicene Creed. 

As the Apostle's Creed is placed immediately after the Why pla- 
daily Lessons, so is this after the Epistle and Gospel ; Jij^g^E^^is^je 
both of them being founded upon the doctrine of Christ and gos- 
and his Apostles. As therefore in the foregoing por- pel. 
lions of Scripture we believe with our heart to righteousness, 
so in the Creed that follows, we confess with our mouth 
to salvation. 

§. 2. This is commonly called the Kicene Creed, as An ac- 
being, for the greatest part, the Creed that was drawn count of ft. 
up by the first general council of Nice, in the year 325, 
but enlarged by a fuller explication of some articles 
about the year 381, especially in relation to the divinity 
and procession of the Holy Ghost, in order to a more 
particular confutation and suppression of the Arian and 
Macedonian heresy. For which reason it was enjoined 
by the third council of Toledo to be recited by all the 
people in Spain before the Sacrament, to shew that they 
were all free from heresy, and in the strictest league of 
union with the Catholic Church^^*. And since in this 
Sacrament we are to renew our baptismal vow, (one 
branch of which was, that we would believe all the Arti- 
cles of the Christian Faith,) it is very requisite that, be- 
fore we be admitted, we should declare that we stand 
firm in the belief of those articles. 

Sect. VIII. Of the Rubric after the Kicene Creed. 

After the Creed follows a rubric of directions, in- The rubric 
structing the Priest what he is to publish, or make of rfirec- 
known to the people. I do not find any such rubric in *'°"^* 
the first Common Prayer Book of King Edward VL and 
in all the rest quite down to the Restoration, a declara- 
tion of the Holy-days only was ordered to be made after 
the Sermon or Homily was ended, 
§. 2. This is the first thing our rubric mentions now, why (he 

Curate is 
87 Const. Ap. 1. 2. c. 56. Ni- Ep. 1S6. Soz. 1. 7. c. 19. to bid Ho- 

ceph. 1. 9. c. 18. Isid.Pelus. 1. 1. 88 Can. 2. torn, v. col. 1009, E» )y days. 

Mm 



'29a Of the Order for the Admimstraiion 

^^^P'.^f * viz. that the Curate shall declare unto the people what holy 
days or fasting-days are in the week following to be ohserv-* 
ed. The first reason of which was, lest the people 
should observe any such days as had been formerly 
kepi, but were laid aside at the Reformation : and there- 
fore the Bishops inquired in their visitations, whether any 
of iheir Curates bid any other days than zvere appointed by 
the neiv calendar^^. I'his danger is now pretty well over ;.- 
there being no great fear of the people's observing 
superstitious holy-days. But there is still as much rea- 
son for keeping up the rubric, since now they are run 
iiito a contrary extreme, and, instead of observing too 
many holy-days, regard none ; which makes it fit that 
the Curate should discharge his duty, by telling them 
beforehand what holy-days will happen, and then leav- 
ing it upon his people to answer for the neglect, if they 
are passed over without due regard. * 

When to §' ^* '^^ ^^^^ ^^^^ (^ occasion be) shall notice be given 
give notice of the Communion : though by another rubric, just before 
of the the first exhortation, this is supposed to be done after 
ion"^"^""" Sermon. For there it is ordered, that when the minister 
giveth warning for the celebration of the holy Communiony 
(which he shall always do upon the Sunday^ or some Holy" 
day immediately preceding^) after the Sermon or Homily 
endcd^ he shall read the exhortation following. The occa- 
sion of this difference was the placing of this rubric of 
directions, at the last review, before the rubric concern- 
ing the Sermon or Homily. For by all the old Com- 
nion Prayer Books immediately after the Nicene Creed, 
the Sermon was ordered ; and then after that the Curate 
was to declare unto the people, whether there were any holy- 
days or fasting-days in the week following, and earnestly to 
exhort them to remember the poor, by reading one or more 
of the sentences as he thought most convenient by his discrC" 
tion. This was the whole of that rubric then. All the 
remaining part was added at the Restoration, as was al- 
so the rubric above cited just before the Exhortation. 
Now it is plain by that rubric, that the warning to the 
Communion was intended to be given after the Sermon j 
and therefore I should have imagined that there was no 
design to have changed the places of the two rubrics 
here, but only to have added some other directions con- 
.i;crning the proclaiming or publishing things in the 
Church : and that consequently the placing of them in 

£>S Arthbishon Grindal, Art. VIII. 1576, for the whole Province* 



of the Lord's Supper, or Holy Communion, 291 

the order they now stand, nii^ht hnve been owing to Sect, 
the printer's, or some other mistake ; but that 1 observe ^**^' 
in the next rubric the Triest is ordered to return to tht^~' 
Lord's Tabic, which supposes that he has been in the 
Pulpit since he was at the Table before ; and therefore 
inclines me to beheve that the rubrics were transposed 
with design ; and that the intent of the revisers was, that 
when there was nothing in the Sermon itself preparato- 
ry to the Communion, both this and the -other rubric 
should be complied with, viz. by giving warning in this 
place, that there will be a Communion on such a day, 
and then rcadins: the exhortation after Sermon is end- 
ed.* 

* *' Mr Wheatly supposes " says Shepherd, " that the intent of ike 
revisers was, that the rubric after the Creed, and the rubric before the 
txhortalion should both be complied with." — *' But where did he learn 
what he supposes to be the intent of the revisers ? Not from them-f 
selves ; for their words indicate no such intent. Again, according to 
Wheatly's own plan, the two rubrics cannot always be complied with^ 
for if the sermon be preparatory to the Communion, then the exhor- 
tation is not to be read ; and what becomes in this case of conformity 
to the latter rubric? The truth is, that to endeavour to comply with 
both the rubrics is an idle attempt to conform to an undoubted over- 
sight." In the American Prayer Book this inconsistency is removed by 
omitting in the latter rubric, the words, *' after the Sermon or Homily 
ended." The manner in which Shepherd accounts for the introduc- 
tion of thi^ inconsistency is important, because it shows what was the 
intention of the revisers of the office. From 1552 till 1661 the 6rst and 
third exhortations were blended tog-ether, and were read to all the Con- 
gregation, Then the address, '' Ye that do truly and earnestly re- 
pent, fcc.*" was said '' to iliem that came to receive the Holy Com- 
munionj''* The Presbyterians al the Savoy Conference objected, that 
the exhortations to all the Congreii^ation should be read, not at the ve- 
ry time of Communion, but some time before. " Is it not more sea- 
sonable" said tney, *' that in so great a business such warning go a 
considerable time before ? b there then leisure of self examination, and 
making restitution and satisfaction, and going to the Minister for coun- 
sel to quiet his conscience, <S:c. in order to the present sacrament? We 
yet desire that these things may be sooner told them." This objec- 
tion by the Presbyterian divines was so just and reasonable, that it led 
the Convocation to divide what was before but one, into two exhorta- 
tions ; the former to be used " on some Sunday or Holy-day immedi- 
ately preceding'^'' ; the latter "-at the time oi the celebration of the 
Communion. " At this time the inconsistency referred to was inadver- 
tently introduced ; but is it not evident that both the exhortations were 
still intended to be addressed to all the Congregation as they vrerf before 
they were divided ; and that the address, •■' Ye that do truly and earn- 
estly repent, &c." was still, the only one designed to be made to the Com- 
municants in particular ? According to the present practice in most of 
our Churches, those who do not communicate, retire before the exhor- 
tation (at the lime of the celebration) is read ; but it is humbly submit- 
ted to the consideration of those whose office it is to direct in these mat- 
ter;?, whether t^i^ is not a departure from the original intentioo of the 



292 Of the Order for the Administration 

Ghap. VI. §. 4. At this time also Briefs^ Citations^ and Excommu- 

~" nications are to be read. But nothing is to be proclaimed 

,. ^ , or published in the churchy durinff the time of divine ser- 
pubfished, "^^ce? but by the Minister : nor by him any thing but what is 
^nd what prescribed in the rules of the Common Prayer Book, or en- 
""*• joined by the King, or by the Ordinary of the place. All 

this was undoubtedly added, to prevent the custom, that 
still too much prevails in some country churches, of pub- 
lishing the most frivolous, unbefitting, and even ridicu- 
lous things in the face of the congregation. 

Sect. IX. Of the Sermon* 

Theanti- SERMONS have been appointed from the beginning 
desFn^oflt. of <^l^ristianity9^ to be used upon all Sundays and Holy- 
^'^ ° ' * days, but especially when the Lord's Supper was to be 
administered. For by a pious and practical discourse 
suited to the holy Communion, the minds of the hearers 
are put into a devout frame, and made much fitter for the 
succeeding mysteries. 
Formerly §. 2. This province indeed, in ancient times, was gene- 
b^Bish-^^ rally undertaken by the Bishops, who, at first volunta- 
ops. rily, and afterwards by injunction, preached every Sun- 

day, unless hindered by sickness^^ ; but however, in the 
absence of the Bishop, this duty was performed by 
Presbyters, and by his permission in his presence'^ 
Why or- § 3. The reason of its being ordered here, is because 
dered here ^j^g f^j.^^ design of them was to explain some part of the 

Compilers of our liturgy ; and whether it does not lead to practical ill 
consequences. Every act of religion, to be acceptable, must be volun- 
tary, on the part of each individual and therefore none who wish to 
retire, should be compelled to stay, during- the celebration of the Sac- 
rament. But let them at least hear the exhortation, and let them not 
he sent away by the officiating Minister. While it was considered as 
a punishment to be excluded from Communion, it might be very prop- 
er to tell all persons to depart who were not qualified to Coojmune ; 
but now the circumstances of the church are greatly altered, and 
there is more reason to invite pious christians to stay, than to command 
the wicked and thoughtless to depart. The Communion for the sick 
begins with the address " Ye that do truly, &c." which corroborates 
the opinion here expressed, that the exhortation " at the time of the cele-: 
bration of the Communion'' should be read before any persons retire. 

Am. Ed. 

90 Const. Ap. lib. 8. cap. 5. Au- stant. Can. 19. torn. vi. Col. 1151. 
guslin. de Civ. Dei, I, 22. c. 8. €• 

Goncil. Vasense 1. Can. 9 torn. 91 Can. 19. Troll. Mognn. cap. 
iii. col. 1459. A. Concil. 6. Coi>- 35. 

9^ Possid. in Vit. August, 



of the Lord's Supper, or Holy Communion, 293 

foregoing Epistle and Gospel^\ in imitation of thatprac- ^^^^' 
tice o" the Jews mentioned in Nehemiah viii. 8. For 
whic Mson they vvere formerly called Po5/i7/i5 (^?tasi 
pas! .u sc, Evangelia) because they followed the Gos- 

(\ 4. The Homilies, mentioned in the rubric, are two Of the Hor 
books of plain Sermons, (for so the word signifies,) set «»ihei. 
Oi:t by public authority, one whereof is to be read upon 
any Sunday or Holy-day, when there is no Sermon. 
The first volume of them was set out in the beginning of 
King Edward VI's reign, having been composed (as it 
is thought) by Archbishop Cranmer, Bishop Ridley, and 
Latimer, at the beginning of the Relormaiion, when a 
competent number of Ministers, of sufficient abilities to 
preach in a public congregation, was not to be found. 
The second volume was set out in Queen Elizabeth's time, 
by order of Convocation, A. D. 1563. And that this is 
not at all contrary to the practice of the ancient church, 
is evident from the testimony of Sixtus Sinensis, who, in 
the fourth book of hi.^ library, saith, " That our coun- 
" tryman Alcuinus collected and reduced into order, by 
" the command of Charles the Great, the Homilies of the 
'• most famous doctors of the Church upon the Gospels, 
" which were read in churches all the year round." He 
says, they were all in number 209: but where that work 
lies hid, is not known. 

§. 5. 1 designed in this place to have added a para- ^'^<^'°? ^^ 
graph concerning the form o{ Bidding of Prayers, which enjomed 
the Church enjoins, by the fifty-fifth canon, to be used by the 
by every Minister before his Sermon, Lecture, or Homily : Church 
and from thence to have taken occasion to have hinted 
at the irregularity and ill consequences of the Petitionary 
Form^ which is now the general practice. But finding 
it necessary to be more particular than I at first foresaw, 
if 1 proposed to give any tolerable satisfaction; the de- 
sign immediately swelled into too large a compass to be 
inserted in a work of so general a nature. For this rea- 
son I have chosen to publish it in a little treatise by it- 
self: by which means too I hope it will be more known, 
than if it had only been treated of in a few pages here. 
For the sake of those who may be desirous to look into 
the question, I have inserted the title at the bottom of 

83 Vid. August. Sermones de Temp. 



594 



Of the Order for the Administration 



Chap. VI. the page% not without hopes that my sincere cndcnv- 
' ■ ours may contribute a little to put a stop to the custom 

of praying in the Pulpit, which the reader will there see 
has once been attended with fatal consequences, and 
which has been discountenanced and prohibited almost 
in every reign, since the Reformation, by our governors 
and superiors both in Church and State. 



Almsgiv- 
ing, a ne- 
cessary 
duly. 



Sect. X. Of the Offertory, or Sentences, and the Rubrics 
that follow* 

After the confession of our faith in the Nicene 
Creed, or else after the improvement of it in the Sermon 
or Homily, follows the exercise of our charity, without 
which our Faith would be dead^^. The first way of ex- 
pressing which, is by dedicating some part of what God 
has given us to his use and service, which is frequently 
and strictly commanded in the Gospel, hath the best ex- 
amples for it, and the largest rewards promised to it ; 
being instead of all the vast oblations and costly sacri- 
fices which the Jews did always join with their prayers, 
and the only chargeable duty to which Christians are 
obliged. It is, in a word, so necessary to recommend our 
prayers, that St. Paul prescribes^*, and the ancient 
church, in Justin Martyr's time, used to have collections 
every Sunday^^. 

However, when we receive the Sacrament, it is by no 
means to be omitted. When the Jews came before the 
Lord at the solemn feasts, they were not allowed to appear 
empty ; but every man was required to gii^e as he was able, 
according to the blessing of the Lord, which he had given 
him^^. And our Saviour, (with respect, no doubt, to the 
holy Table, as Mr. Mede excellently proves^^) supposes 
that we should never come to the Altar without a gift^ 



94 Bidding: o^* Prayer before 
Sermon, no mark of disaffection 
to the present Government: or, 
an historical vindication of the 
fifty-fifth canon Shewing that the 
form of Bidding Prayers has been 
prescribed and enjoined ever since 
the Reformation, and constantly 
practised by the s;reatest divines 
of our Church ; and that it has 
been lately enforced both by his 
present Majesty, and our Right 
Reverend Diocesan the Lord Bish- 
-pp of London. By Charles Wheat- 



ley, M. A. Lecturer of Saint Mil- 
dred's in the Poultry. London, 
printed for A. Bett-sworth, at the 
Red Lion, and M. Smith, at Bish- 
op Beveridge's Head in Pater-nos- 
ter-Row. Price Is. 
9,5 James ii. 17. 

96 I Cor. xvi. 1, ?. 

97 Just, Martyr. Apol. 1. c, 88. 
p. 132. 

98 Dent, xvi, 16. 17. 

99 Mr. Mede of the Altar or hos 
Jy Table, sect. 2. page 390. 

1 Matt. V. 23, 24, 



of the Lord''s Supper, or Holy Communion* 29^ 

but always imitate his practice, whose custom of giving S«ct. X. 

Alms at the Passover made his disciples mistake his 

words to him that bare the bag^- And it is very proba- 
ble that at the time of receiving the Sacrament were all 
those large donations of houses, lands and money made^. 
For when those first converts were all united to Christ 
and one another in this feast of love, their very souls 
were mingled ; they cheerfully renounced their proper- 
ty, and easily distributed their goods among those to 
whom they had given their hearts before. None (of 
ability) were allowed to receive without giving some- 
thing' ; and to reject any man's offering, was to deny 
him a share in the benefit of those comfortable mys- 
teries'. 

6. 2. Wherefore, to stir us up more effectually to imi- '^j^.^^.^^J'? 
tate their pious example, as soon as the hermon or Horn- tences. 
ily is ended, the Priest is directed to return to ike Lord''s 
Table, and begin the Offertory, saying one or more of the 
Sentences following, as he ihinketh most convenient in his 
discretion, i. e. according to the length or shortness of the 
time that the people are offering, as it was worded in King 
Edward's first Common Prayer, and from thence in the 
Scotch one *. These are in the place of the Antiphona 
or Anthem which we find in the old Liturgies after the 
Gospel, and, which, from their being sung whilst the peo- 
ple made their oblations at the Altar, were called Offer- 
tory^. The Sentences which our Church has here selec- ^^^/^P^^^" 

Y r ^ 1 .••.•• ed Offer- 

ted for that purpose are such as contam mstructions, m- ^ory. 

junctions, and exhortations to this great duty ; setting 

before us the necessity of performing it, and the lAanner 



* In the Scotch Liturgy Matt. v. 16. Matt. vii. 12. Luke 
xijf. 8. Galat. vi. 10. 1 Tim. vi. 7. 1 John iii. 17. with all that 
follows in our book, are omitted : and Gen. iv. 3. to the 
middle of the 5th verse; Exod. xxv. 2. Deut. xvi. 16, 17. 1 
Chron. xxix. 10,11, and part of the 12th, 14th, and the 
17th verses; Psalm xcvi. 8. Matt. xii. 41, 42, 43, 44, are 
added. 



2 John xiii.29. Can. 93, 94. torn. ii. col. 1207, Bs 

3 Acts ii. 44, 45, 46. 6 Vide Menard, in Greg- Sac- 

4 Cyprian, de Oper. et Elee- rament. p. 582. Paris 164'2. Vide 
tios. p, 2di8, &c. et Mabillon de Liturgia Gallicana, 

5Concil. Elib. Can. 28. torn. i. p. S.Paris 1685.. 
d6\. 973. E. Concil. Carthag. 4. 



Of the Order for the Adminisiralion 



Chap. VI, 



Alms and 
other De- 
votions, 
bow distia 
guished. 



By whom 
to be col- 
lected. 



of doing it. Some of them {-oiz, those from the sixth te 
■ the tenth inclusively, unless the ninth be excepted) re- 
spect the Clergy. And it was with an eye, 1 suppose, to 
this difference, that in the last review there was a dis- 
tinction made in the rubric that follows these Sentences, 
between the Alms for the Poor, and the other Devotions of 
the People, In the old Common Prayer there was only 
mention made of the latter of these, viz. the Devotion of 
the People, by which Alms for the poor were then meant, 
as appears from its being then ordered to he put into the 
poor man's box. But then the Clergy were included in 
other words, which ordered, that upon the offering-days 
appointed, every man and woman should pay to the Curait 
the due and accustomed offerings. But of this I shall have 
occasion to say more, when I come to treat of the ru- 
brics at the end of this office. I shall only observe far- 
ther here, that the words Alms for the poor being added 
at the last review, by which undoubtedly must be un- 
derstood all that is given for their relief; it is plain, that 
by the other Devotions of the People is nowMntended some- 
thing distinct from the said Alms. And if so, then the 
offerings for the Clergy, or their share in the collections, 
must certainly be meant, as is plain from the design of 
the above-mentioned Sentences, which have a direct and 
immediate regard to them. It is well known that, in the 
primitive times, the Clergy had a liberal maintenance 
out of what the people offered upon these occasions'". 
Now indeed, whilst they have a stated and legal income, 
the money collected at these times is generally appropri- 
ated to the poor: not but that where the stated income 
of a parish is not sufficient to maintain the Clergy be- 
longing to the Church, they have still a right to claim 
their share in these offerings. 

II. Whilst these sentences are in reading, the Deacons^ 
Church-wardens, or other ft persons, are to receive the Alms 
for the Poor, and other Devotions of the People^ The Dea- 
cons are the most proper persons for this business, it 
being the very office for which their order was institu- 
ted^. And for this reason the Scotch Liturgy does not 
allow the Church-wardens to do it, but at such times 
when there are no Deacons present^\ It is now indeed 



Whilst the Presbyter distinctly pronounces some or all of 



1 Cypr. £p. 34. 36. 8 Rabric after the Sentences. 9 Acts ti. 



of the Lord's Supper, or Holy Communion, 29r 

grown a custom with us for the Church-wardens to per- Sect. X. 
form this office, iw'z. to gather the Alms and Devotions \ 
of the conffresjation, which, by all the books before the "^.^'l^^ 

~ ii- I 11 iv 1 wnai man- 

ocotcn Liturgy, they were ordered, as I nave obser- „er. 
ved, to put into the poor man''s box ; not, I presume, into 
that fixed in the church, but into a htile box, which the 
Church-wardens or some other proper persons carried 
about with them in their hands, as is still the custom at 
the Temple church in London. Now indeed they are 
ordered to make use of a decent bason to be provided by 
the parish for that purpose. With which, in mosi places, 
especially here in Town, they go to the several seats 
and pews of the congregation. Though in other places 
they collect at the entrance into the chancel, where the 
people make their offerings as they draw towards the 
Altar. This last way seems the most conformable to 
the practice of the primitive Church, which in pursuance 
of a text delivered by our Saviour^^ ordered that the 
people should come up to the rails of the Altar, and 
there make their offerings to the Priest". 

And with an eye, 1 suppose, to this practice, the Dea- 
cons, or Church-wardens, or whosoever they be that 
collect the Alms and other devotions ot the people, are 
ordered by the present rubric to bring it reverently to the 
Priesty (as in their name,) who is hnmbly to present and 
place it upon the Holy Table^ ; in conformity to the prac- 
tice of the ancient Jews, who, when they brought their 
gifts and sacrifices to the Temple, offered them to God 
by the hands of the Priest. 

Ill* And if there be a communion, the Priest is then also "^^^ 55*^*^ 

to place upon the Table so much Bread and Wine as he ^^^^ ^^ 

shall think sufficient. Which rubric being added to our by whom 

own Liturgy at the same time with the word Oblations, to be pla- 
ced on the 
— Table. 

these Sentences for the Offertory, the Deacon, or {if no such be 
present) one of the Church-wardens, shall receive the Devotions 
of the People there present in a bason provided for that purpose. 
Scotch Liturgy. 

* In the Scotch Liturgy, And when all have offered, he shall 
reverently bring the Bason with the Oblations therein, and de- 
liver it to the Presbyter, who shall humbly present it before the 
Lord, and set it upon the holy Table. 

10 Matt, V. 23. Orat. 20. torn. i. Theodoret. d« 

11 Greg. Naz. in Laud. Basilii. Theodosio. 

Nn 



298 Of the Order for the Administration 

Chap. VI. in the prayer following, (i. e, at the last review,) it is 
■ - clearly evident, as Bishop Patrick has observcd^^, that 

by that word are to be understood the elements of Bread 
^ and Wine, which the Priest is to offer solemnly to God, 
as an acknowledgment of his sovereignty over his crea- 
tures, and that from thenceforth they might become 
properly and peculiarly his. For in all the Jewish sac- 
rifices, of which the people were partakers, the viands 
or materials of the feast were first made God's by a sol- 
emn oblation, and then afterwards eaten by the commu- 
nicants, not as man's, but as God's provision ; who, by 
thus entertaining them at his own Table, declared him- 
self reconciled and again in convenant with them. And 
therefore our blessed Saviour, when he instituted the new 
sacrifice of his own body and blood, first gaue thanks and 
blessed the Elements, i. e. offered them up to God as Lord 
of the creatures, as the most ancient fathers expound 
that passage : who for that reason, whenever they cele- 
brated the holy Eucharist, always offered the Bread and 
Wine for the Communion to God, upon the Altar, by 
this, or some such short ejaculation, Lord, we offer thee 
thy own, out of what thou hast bountifully given us^^. Af- 
ter which they received them, as it were, from him again, 
in order to convert them into the sacred banquet of the 
Body and Blood of his dear Son^*. In the ancient 
Church, they had generally a Side-Table near the Al- 
tar, upon which the elements were laid till the finst part 
of the Communion service was over, at which the Cate- 
chumens were allowed to be present ; but when they 
were gone, the elements were removed and placed upon 
the holy Altar itself, with a solemn prayer^\ Now 
though we have noSide-Table authorized by ourChurch ; 
yet in the first common prayer of King Edward VI. the 
Priest himself was ordered in this place to set both the 
Bread and Wine upon the Altar* : but at the review in 

*The whole rubric in King Edward's first book was this; 
Then shall the Minister take so much Bread and Wine as shall 
suffice for the persons appointed to receive the holy Communion, 
laying the Bread upon the Corporas, or else in the Paten, or 
in some other comely thing prepared for that purpose : and put- 
ting the Wine into the Chalice, or else in some fair and con- 
venient Cup, prepared fcr that use, (if the Chalice ivill not 
serve,) putting thereto a little pure and clean water ; and set- 
ting both the Bread and Wine upon the Mtar, ^c. 

12 Christian Sacrifice, p. 77. 14 See this proved in Mr.Mede'a 

13 See Sf. Chrysostom's and Christian Sacrifice, c.8.p,3r2,&c. 
other Liturgies. 15 Lit. Chrys. 



oftht Lord's Supper, or Holy Communion. 299 

1551, this and several other such ancient usages were isfot.X. 

throsvn out, I suppose, at the instance of Bucer and " 

Martyr. After which the Scotch Liiurgy was the first 
wherein we find it restored : but there the Presbyter is 
directed to offtr up and place the Bread mid Wine prepared 
for the Sacrament upon the Lord'^s Table^ that it may be 
ready fur that service. And Mr. Mede, having observed 
our own Liturgy to be defective in this particulars^, was 
probably the occasion, that, in the review of it after the 
Restoration, this primitive practice was restored, and the 
Bread and Wine ordered by the rubric to be set sol- 
emnly upon the Table by the Priest himself. From 
whence it appears, that the placing the elements upon 
the Lord's Table, before the beginning of morning pray- 
er, by the hands of a Clerk or Sexton, (as is now the 
general practice,) is a profane and shameful breach of 
the aforesaid rubric^ and consequently that it is the 
duty of every Minister to prevent it for the future, and 
reverently to place the Bread and Wine himself upon 
the Table, immediately after he has placed on the Alms. 

IV. In the rubric I have given, out of King Edward's Mixing- 
first Liturgy, the Minister, when he put the Wine into t^he^^^i^e 
the Chalice, w-as directed by the rubric to put thereto a a primitive 
little pure and clean water. This was ordered in con- practice, 
formity to a very ancient and primitive practice, and sentia°/t*o 
with an eye perhaps to our Saviour's institution. For the Sacra- 
the Wine among the Jews being very strong, it was gen- ment. 
erally their custom, as at their ordinary meals, so also 
at the Passover, to qualify it with water^^ : and there- 
fore since the Cup which our Saviour blessed was prob- 
ably one of those which were prepared for that feast", 
some have concluded that, at the time of the institution, 
he made use of W^ine in which Water had been mixed. 
But of this they can produce no certainty of proof. For 
though it is allowed that the Jews often mingled their 
wine, yet it does not appear that they always did so, or 
thought it necessary. For Dr. Lightfoot observes, that 
he that drank pure wine performed his duty^^ ; and Bux- 
torf adds farther, that it was indifferent whether it was 



16 Mr. Mede as above, p. 375, 18 Dr. Lightfoot's Temple-Ser- 
3r5. vice, vol. i. p. 966. and Bishop 

17 R. Ob. de Bartenora, etMa- Hooper of Lent, part 2. chap. 3. 
imonides in Mishnam, de Bene- 19 Lightfoot ut supra, page 
diet. cap. 7. sect. 5. 691. & Hor. Heb. in Matt, xxvi, 

27. vol. ii. p. 160. 



300 Of tht Order fur i.ht Administration 

Chap. VI. mixed or not, and that they drank it sometimes one way 
' and sometimes theother^*^: so that we must not affirm 
that our Saviour's Cup was certainly mixed, before we 
are assured whether the wine which he had prepared 
for his last Passover was so. Our Saviour intimates, 
that what he had delivered to his Apostles was \\\e frmt 
of the vine^^ ; and Dr. Lightfoot observes^ from the Ba- 
])jlonish Talmud, that this was a term which the Jews 
used in their blessings for wine mixed with water, to dis- 
tinguish it from pure wine, which they called the fruit 
of the tree^^- But now, not to insist upon the absurdi- 
ty of calling it ihc fruit of the vine^ from its being mixed 
with water, which makes it less the fruit of the vine than 
it was in its purity; it is plain that this expression, 
wherever we meet with it in other places of Scripture, is 
used to denote the pure product of the tree^^ From 
whence we may be assured, that in the time of our Sa- 
viour, no such distinction as this had obtained: nor in- 
deed does the Mishna itself allow of it: for the determi- 
nation of the wise men is, that wine is to be called the 
fruit of the vine^ as well before the mixture as after it^^ 
And the reason why they give it a particular blessing, 
calling it the fruit of the vine^ inst. ad of the fruit of the trec^ 
is not upon the account of its being mixed with water, 
but because the vine is more excellent than any tree be- 
side&^-^. And if this distinction fail, I do not know that 
there is so much as a hint given in Scripture, from 
whence we may judge whether the wine used by our 
Saviour was mixed or not; which yet we might reason- 
ably expect to have found, if our Lord had designed the 
mixture as essential. Though were it ever so clear, 
that the Cup was mixed ; yet if it does not also appear 
that it was mixed with design, our Saviour's practice 
would no more oblige us to mix it now, than it would 
that we should consecrate unleavened bread. For it is 
certain that our Saviour, at the time of institution, used 
unleavened bread^^: and yet since the reason of his 
doing so was, because there was no other at that time in 

20 De Primae Coenae Rilibus et Vorstium de Hebraismis N. T. c. 
Forma, sect. 20. as cited by Mr. 23. 

Drake in his Latin Sermon. 24 Tract, de Benedict, cap. 7. 

21 Matt. xxvi. 29. sect. 5. vid. et R. Ob. de Barte- 

22 Ilor. Hebr. ut snpra. nora, ac Maimon. in locum. 

23 Isa. xxxii. 12. Hab. iii. 17. 25. Ibid, cap 6. vide et Suren- 
Zecb. v'm. 12. secundum LXX* lius. et R. Ob. de Bart, in locum. 
Mark xii. 2. Luke xx. 10. Vide et 26 Exod. xii. 15,19. Matt.xxvi. 
' 17' Mark xvi. 12. Luke xxii. 7. 



of the LordPs Supper^ or Holy Communion. 301 

the house ; our Church thinks it sufficient, in her present Sect.X. 

rubric, to prescribe such bread as is vsual to he eaten, 

Consequenily since he made use of wine that was mixed, 
only because he found it ready prepared, or at most be- 
cause the strength of the wine used in that country re- 
quired it ; therefore our Church thinks it not necessary 
to mix it with us, because we ordinarily drink it pure. 
But I say this upon supposition that it could be cleaily 
proved that ihe Cup which our Saviour used was mixed ; 
whereas 1 have shewn that there is no intimation in Scrip- 
ture about it. Nor do any of the first fathers assert or 
mention it. Origin (who is the fir&t that speaks either one 
way or the other) says, that our Saviour administered 
in wine unmixed^^, which he would not sure have done, 
had there been any certain tradition, or so much as a 
general opinion to the contrary. We do not indeed 
deny, but that before his time, the mixture was the gen- 
eral practice of the Church^^ : but then it is no wher^ 
said, that this was done in conformity to our Saviour's 
institution ; but since the same wine perhaps, that was 
prepared for the Communion, served also for the Love- 
Feasts, (which, in the first ages of the Church, were al- 
ways held at the same time^^) water might be mixed 
with it, for what we know, to prevent those disorders, 
which, even in the Apostles' time, were apt to arise from 
their drinking of it to excess^*' ; or possibly it might be 
instituted as an emblem of the indissoluble union be- 
tween Christ and his Church, as Saint Cyprian explains 
it'^ ; or, lastly, (as is asserted by some other of the an- 
cients,) to be more expressive and significant of that 
Blood and Water which flowed from our Saviour's side, 
when he was pierced upon the cross^^. St. Cyprian 
indeed pleads strenuously for the mixture, and urges it 
from the practice and example of our Lord^^ : but then 
it is to be observed, that he is arguing against those who 
used Water alone, ffor fear the heathens should discov- 
er them by the smell of the Wine,) and therefore might 

27 Horn. 12 in Hieremiam. 30 1 Cor. xi. 

28 Tust. Mart Apol. 1. cap. 85. 31 Ad Csecil.Ep. 63. p.l4J5,&c. 
p. 125, 128. Iren. 1. 4. cap. 57.p. 32 Ambros, deSacr. ].5.cap,l. 
357. et 1 5 cap. 2 p. 397. Clem. Gennad. de Eccles. Dogm. c. 75. 
Alex. Paiiag. 1. 2. cap. 2. Theophylact. ia Johan. xix. 34. 

29 1 Cor xi Jude 12. Ignaf.ad Martin. Bracar. Collect. Canon. 
Sm>rn. {. 8. p. 5. Clem. Alex, cap 55. 

Paedag. 1 2. cap. 1. Tertul.Apol. 33 Cypr. ut supra, 

cap. 39. Const, Ap. 1. 2. cap.28. 



302 Of the Order for the Adminisiration 

Chap. VI. insist upon the mixture as necessary, because otherwise 
' the Wine was the part that was wanting ; which he plain- 
ly enough allows to be the only essential in the Cup, 
when he asserts that wine alone would be better than 
pure water^*. For if both of them were essential, nei- 
ther of them could be said to be better than the other. 
And for the same reason it is, that some other fathers 
and councils enjoin the mixture so strictly, viz. because 
the Encratites and others, who looked upon Wine and 
Flesh to be forbidden, would administer the Cup in the 
Sacrament of the Eucharist, with pure Water alone^^ 
Though it is true the Armenians, who administered in 
pure wine alone, are equally condemned by the council 
in Trullo^^ who produce the authority ol St. James's 
and St. Basil's Liturgies against them ; to which may be 
added, the Liturgies under the name of St. Mark and St. 
Chrysostom, and that which is contained in the eighth 
book of the Constitution^^ And indeed it must be con- 
fessed, that the mixture has, in all ages, been the general 
practice, and for that reason was enjoined, as has been 
noted above, to be continued in our own Church, by the 
first Reformers. And though in the next review the or- 
der for it was omitted, yet the practice of it was contin- 
ued in the King's Chapel Royal, all the time that Bishop 
Andrews was Dean of it^^ ; who also in the form that he 
drew up for the consecration of a church, &c. expressly 
directs and orders it to be used^^ How it came to be 
neglected in the review of our Liturgy in King Ed- 
ward's reign, I have not yet been able to discover. I 
am apt to suspect that it was thrown out upon some ob- 
jections of Calvin or Bucer, who were no friends to any 
practice for its being ancient and catholic, if it did not 
happen to suit with their fancy or humour. But what- 
ever may have been the cause of laying it aside, since 
there is no reason to believe it essential ; and since ev- 
ery Church has liberty to determine for herself in things 
not essential ; it must be an argument sure of a very in- 
discreet and over hasty zeal, to urge the omission of it 
as a ground for separation. 

34 SacrameHtum rei illiiis ad^ 36 Can. 2%. torn, 6. col. 1156, 
monere et in&truere nps debet,ut 1157. 

in sacrificiis Domiiiicis Vinum Po- 37 Cap. 12, 

Tius oiferamus. Ibid. 58 See the primitive rule of Re- 

35 Epiphan. Haer. 46. tom. 1. formation, according to the first 
p. 392. Aug. de Haeres cap. 64. Liturgy of King Edward VI. page 
Theodoret. de FabnJi.e Haereticor. 20. printed in 4to. 1688. 

i. JL. c. 2y. torn. 4. p. 2{JB. 39 Sparrow's Collec. ZdS, 396. 



of the Lordh Supper, or Holy Communion* 303 

Sect. XI. 



^ECT. XI. Of the Prayers for the whole State of Chris t^s 

Church, 

J HE Alms, and Devotions, and Oblations of the peo- periy used 
pie being now presented to God, and placed before him here, 
upon the holj Table ; it is a proper time to proceed to 
the exercise of another branch of our charity, 1 mean 
that of Intercession. Our Alms perhaps are confined to 
a few indigent neighbours ; but our prayers may extend 
to all mankind, by recommending them all to the mer- 
cies of God, who is able to supply and relieve them all. 
Nor can we at any time hope to intercede more effectu- 
ally for the whole Church of God, than just when we 
are about to represent and shew forth to the divine Ma- 
jesty that meritorious sacrifice, by virtue whereof our 
great High Priest did once redeem us, and for ever con- 
tinues to intercede for us in heaven. For which reason 
we find that the ancient and primitive Christians, vvhen- 
ever they celebrated these holy mysteries, used a form 
of Intercession for the whole Catholic Church^°. But 
there is this difference between our practice arid theirs, 
that whereas we use it immediately after the placing the 
Elements upon the Table : it is in all the ancient Litur- 
gies, except in St. Mark's and the Ethiopian, deferred 
till after the consecration. 

§. 2. In the primitive Church too their prayers were Prayers for 
more extensive, and took in the Dead as well as the *he Dead 
Living ; not that they had any notion of the Romish and^catho- 
Purgatory, or so much as imagined that those whom lie prac- 
they prayed for were racked or tormented with any tice. 
temporary pain. There were some of the ancients, it is 
true, who believed (and it seems to have been the cur- 
rent opinion from Origen downwards) that the trial we 
shall undergo at the last day will be a state of purgation; 
which they imagined to consist of a probational fire, 
through which all must pass,(even theProphets andApos- 
tles, and the Virgin Mary herself not excepted,) and 
which shall differently affect us, as we shall be different- 
ly prepared"**: and upon this perhaps some of them might 

40 Chrys. Liturg. et Horn. 52. 41 Origen. io Fxod. xv. Horn, 

in Eustath. et Horn. 26. in Mat. 6. etin Psalm xxxvi, Hom.3. Lac- 

et Horn. 37. in Act. et de Sacer- (ant. Institut. 1. 7. c. 21. p. 153. 

dot. 1. 6. c. 4. Cyril. Catech. Basil, in Isa. iv. 4. torn. i. p.932. 

Mystag. 5. n. 6. Const. Apost. ]. Greg.Njss. de Mortui?. Orat.tom, 

8. 0. 12. iii. p. 638. Greg. Naz. Orat. 39. 



304 Of the Order for the Adtnmistralion 

Chap. VI. found the prayers they used for the departed saints. 
Others again believed that Christ should reign a thousand 
years upon earth, before the final day of Judgment ; and 
also supposed that the saints should rise to enjoy and 
partake of this happy state, before the general resurrec- 
tion of the Dead"*: and therefore they prayed for the 
souls of the deceased, that they might not only rest in 
peace for the present, but also obtain part in the first 
Resurection''^ However thej all agreed in this, that 
the interval between death and the end of the world, is a 
state of expectation and imperfect bliss, in which the 
souls of the righteous wait for the completion and per- 
fection of their happiness at the consummation of all 
things : and therefore, whilst they were praying for the 
Catholic Church, they thought it not improper to add a 
petition in behalf of that larger and better part of it 
which had gone before them, that they might ail togeth* 
er attain a blessed and glorious resurrection, and be 
brought at last to a perfect fruition of happiness in hea- 
ven''*. By this means they testified their love and re- 
spect to the dead, declared their belief in the Commun- 
ion of Saints, and kept up in themselves a lively sense of 
the soul's immortality. And with this intent a petition 
for the deceased was continued by our Reformers, in 
this very prayer of which we are now discoursing, in 
the first Common Prayer Book of King Edward VI. — 
But this with a larger thanksgiving tor the examples of 



torn. i. p. 636. Amhrog. Enarrat. adv. Marcion. 1. 3. c. 24. Tjacfant. 

in Pi-alra. xxxvi. }. 26. torn, i.col. Inistitnt. 1. 7. c. 14. 15, 24, &c. 
789,790. et in Psulm. cxviii.Serm. 43 Tertul. de Monosam. c. 10. 

3. i. 14—17. torn. i. col. 997,998. Ambros. de Obitu Valentin, ad 

et. Serin. 20. col. 122% t226.Ed. finem, et in Psalmi i. 
Benedict, Paris. 1686 Hieron. in 44 Tertul. ut supra, et de Co- 

Mai. iii. torn. iii. col, 1825. et 1. 1, ron Mil. c. 3, 4. et Exhortat. ad 

adv. Pelasr. torn. iv. col. 502. Ed. Ce?titat. c. 11. ( ypr. Ep, 1, et 

Benedict. Paris. 1704. Aug. Res- 55. Enseb. in Vit. Constant. 1. 4. 

pons, ad Quaest. 1. Dulcit. toa..vi. c. 71. Arnob. adv. Gente? sub 

col. 121, 126, 128.etEnchirid de fine, 1. 4. Cyril. Catech. Mystag. 

Fide, Spe, et Cbaritate, cap. 67, 5. Ambros ut ?upra. Epiphan. 

68, 69. in torn. eod. col. 221,222. Haer. 75. Aerian. n. 7- Chrysost. 

et de Civ. Del, J. 2J. c. 25. torn, de Sacerdot. lib. 6. cap. 4. et in 

vii. col. 609. Edit.Benedict.Paris. Moral. Horn. 3. in Ep. ad Philip. 

1685. Consule etiam EsMum in et Horn. 41. in 1 Cor. Aug. de Cu- 

1 Cor. iii. 13. ra pro Morttiis gerenda, c. 4. et 

42 St. Barnabas, c. 15. Jnst. Confess. 1. 9. c. 13. et Const. A- 

Mart. Trypho. p. 306, Sec. Irenae- post, I. 8. c. 41, 42, 43. 
us, 1. 5. 0. 30, 31, 32, &c. Tertul. 



of the hordes Supper, or Holy Communion, 305 

{he Saints*, than what we now use, was left out of the Sect. Xf. 
second book, upon the exceptions of Bucer'*^ and Cal- ~ 
vin""*, and the words mililant here on earth, were added 
to the exhortation, Let us pray for the whole state of 
Christ''s Church, in order to limit the prayer to the living 
only. The substance of the thanksgiving indeed was 
added again afterwards, first to the Scotch Liturgy, and 
then to our own at the last review; though that in the 
Scotch Liturgyt keeps closest to the words in the first 



* In the Common Prayer of 1549, the words, all Christian 
Kings^ Ptinces, and Governors, <vere not inserted, nor the 
words, and especially to this Congregation here present. But 
after the Petition for those that are in trouble, sorrow, need, 
■sickness, or any ather adversity, the prajer went on thus: 
And especially we commend unto thy merciful goodness, the. 
Congregation which is here a^isembled in thy name, to celebrate 
the commemoration of the most glorious death of thy Son. And 
here we do give unto thee most high praise and hearty thanks, 
Jor the wonderful grace and virtue declared in all thy Saints^ 
from the beginning of the world., and chiefly in the glorious and 
most blessed Firgin Mary, Mother of thy Son Jesus Christ our 
Lord and God, and in the holy Patriarchs, Prophets, Apostl s, 
and Martyrs, whose examples (O Lord^ and stedfastness in thy 
faith, and keeping thy holy Commandments^ grant us to follow. 
We commend unto thy mercy, O Lord^ all other thy servants 
which are departed hence from us, with the sign of faith, and 
now do rest in the sleep of peace : Grant unto them, we beseech 
thee, thy mercy and everlasting peace., and that at the dm/ of 
the general Resurrection, we and all they which be of the mys- 
tical body of thy Son, may altogether be set on his right hand, 
and hear that his most joyful voice. Come unto me, O ye that be 
blessed of my Father, and possess the kingdom which is prepar- 
ed for you from the beginning of the world. Grant this^ O Fa- 
ther, for Jesus Ckrisfs sake, our only Mediator and Advocate, 

t And to all thy people give thy heavenly grace, that with ^, 
meek heart and due reverence^ they may hear and receive thy ^y^^j.^ \^ no 
holy word, truly serving thee in holiness and righteousness ali QQaimwri" 
the days of their life. [And we commend especially unto i/i?/ ion, thase 
merciful goodness the congregation which is here assembled in words ;hiis 
thy name, to celebrate the commemoration of the most precious enclosed [^ 
death of thy Son, and our Saviour Jesus Christ^ Then the j^^^ ^^j^® 
petition for all in adversity : after which as follows : And we 

45 Script. Anglican, p. 467, 46 Epistola ad Bucerum, as 
468. cited in A Coal from the Altar, 

p?ge 38. 

Oo 



306 Qf the Order for the Adminisiraiwn 

^^'^P- ^ ^' ^f^ok of King Edward. And though the direct petition 
for the faithful departed is still discontinued, yet, were it 
not for the restriction of the words, militant here on earthy 
they might be supposed to be implied in our present 
form, when we beg of God that we with them marjhe par- 
takers of his heavenly kingdom. 

Sect. XII. Of the Exhortations on the Sunday or Holy- 
day before the Communion, 

ration*ne-^* GREAT mysteries ought to be ushered in with the so- 
cessary to lemnities of a great preparation : God gave the Israelites 
the receiv- three days warning of his design to publish the Law% 
<8ramenf ^' and ordered their festivals to be proclaimed by the sound 
of a trumpet some time before^^s. The Paschal Lamb 
(the type of Christ in this Sacrament) was to be chosen 
and kept by them four days, to put them in mind of pre- 
parino- for the celebration of the Passover^^ : and Chris- 
tians, having more and higher duties to do in order to 
this holy feast, ought not to have less time or shorter 
warning. Wherefore, as good Hezekiah published, by 
particular expresses, his intended Passover long before*^; 
so hath our Church prudently ordered timely notice to 
be given, that none might pretend to stay away out of ig- 
norance of the time, or unfitness for the duty, but that 
all might come, and with due preparation. 
Why there §. 2. The ancient Church indeed had no such cxhor- 
were no tations : for their daily, or at least weekly Communions, 
tbns^InThe ^^^^^ ^^ known that there was then no solemn assembly 



primitive 
Chuich. 



also bless thff holy name for all those thy servants^ rvho having 
finished their course in faith Jo now rest from their labours. 
And xae yield unto thee most high praise and hearty thanks for 
the wonderful grace and virtue declared in all thy servants^ who 
have been the choice vessels of thy r^vace. and the lights of the 
tcorld in their several generations : most humbly beseeching thee, 
that ive may have grace to follow the example of their stedfast- 
ncss in thy faith, and obedience to thy holy Commandments, 
that at the day of the general Resurrection, we, and all they 
'»}hich are of the mystical body of thy Son, may be set on his 
ritrhi hand, and hear thai his most joyful voice, Come ye blessed 
of my Father, inherit the kingdom prepared for you from the 
foundation of the world. Grant thin, O Father, for Jesus 
Christ's sake, our only Mediator and Advocate, Amen. 

47 Exod. xix. 15. 4& Exod. xii. 3, 6. 

43 Lev. XXV. 9 Numb. X.2. 50 2 Chron. xxx. 



of the Lord^s Supper, or Holy Communion. 307 

^f Christians uiihout it ; and every one (not under ccn- Sect. XII. 
sure) was expected to communicate. But now, when the 
lime is somewhat uncertain, and our long omissions have 
made some of us ignorant, and others forgetful of this 
duty ; most of us unwilling, and all of us more or less 
indisposed for it ; it was thought hottf prudent and nec- 
essary, to provide these exhortations, to be read Ziehen the 
Minister gives warnine, of the Communion^ which he is at' 
ways to do, upon the Sunday or some Holy-day immediately 
preceding. 

6. 3. As to the composures themselves, they are so ex- J*?^ "^*' 

^ ^ T • 1 1 I T ' ' ■ . 11 Ailness of 

traordmary suitable, that it every communicant vvould ^ij^ge com- 

duly weigh and consider them, they would be no small posuies. 
help towards a due preparation. The first contains pro- 
per exiiortations and instructions how to prepare our- 
selves; the latter is more urgent, and applicable to those 
who generally turn their backs upon those holy myste- 
ries, and shows the danger of those vain and frivolous 
excuses which men frequently make for their staying a- 
way. For which reason it is appointed by the rubric 
to be used instead of the former, whenever the Minister 
shall observe that the people are negligent to come.* 



*In the Common Prayer of 1549, only the first of these ex- 
hortations was inserted,and-that pretty different from our pres- 
ent one in words, though much the same in sense : it was a lit- 
tle enlarged towards the conclusion in relation to auricular and 
secret Confession, which I shall have another occasion to 
take notice of hereafter^^. And in that book it was design- 
ed, as now, to be read on some day before the Communion 
to which the people were to be exhorted. The second ex- 
hortation was not added till 1552. And then it was appoint- 
ed to be used at the Communion time (immediately after 
the prayer for the whole state of Christ's Church) at cer- 
tain times when the Curate should see the people negligent to 
come to the holy Communion. And therefore it began, We be 
come together at this time {^dearly beloved brethren) to feed at 
the Lord''s Supper ; unto the which, in God''s behalf I bid you 
all that are here present, and so on as in the present form, till 
after the words — how severe punishment hangeth over your 
heads for the same — it went on thus, to reprove a custom, 
which it seems then prevailed, of some people's standing 
gazing in the church (whilst others communicated) without 
receiving. And whereas ye offend God so sore in refusing this 
holy banquet, I admonish, exhort and beseech you, that unto this 

51 Chap. XI. Sect. IV, V» 



308 Of the Order for the Adminislration 

Chap. VI. ^. 4. How the rubric that orders these exhortations 

^ to be read after the Sermon or Homily is ended, may be 

iib^c\s'to r^coDciled to the rubric that orders the Minister to give 
be recon^ notice of the Communion before Sermon^ I have already 
ciied with showed upon that place. 

that after 

Creed^^"^ Sect. XIII. Of the Exhortation at the Communion* 

Thedesi- T HE former exhortations are designed to increase the 

of it. numbers of the Communicants, arid this to rectify their 

dispositions ; that so they may be not only many but 



unkindnps? ye 'will not add any more. Which thing ya shall do^ 
if ye stand by as gazers and lookers on them that communicate, 
and be not partakers of the same yourselves. For what thing 
can this be accounted else, than a father contempt and unkind- 
ness unto God ? Truly it is a great unthankfdlness to say, J^ay^ 
when ye be called ; but the fault is much greater 'when men stand 
hif, and yet "will neither eat nor drink the holy Communion with 
others. I pray you, what can this be else, but even to have the 
Qnysteries of Christ m derision ? It is said unto «//, Take ye 
and eat ; take and drink ye all of this, do this in remembrance 
of me. With what face then, or with what countenance shall ye 
hear these words ? What will this be else but a neglecting, a 
despising and mocking rf the Teatament of Christ ? Wherefore 
rather than ye should do so. depart ye hence^, and give place to 
them that be godly disposed. But when you depart, I beseech 
you, ponder with yourselves from whence ye depart. Ye de- 
part from the LorcPs Table, ye depart from your brethren, and 
from the banquet of msst heavenly food, * These things if ye 
earnestly consider, ye shall by God''s grace return to a better 
mind ; for the ohtmning whereof we shall make our humble pe- 
titions while we shall receive the holy Communion. And thus 
stood this form till the Restoration of King Charles IT. dur- 
ing all which time that which is in our present book the 
first exhortation, s^ood the second in the old books, as being 
sometimes also to be said at the discretion of the Curate. But 
in 1662, they were both somewhat altered and transposed, 
and adapted to be used upon a Sunday or Holy-day before 
the communion, which occasioned the first sentence to that 
which is at present our first exhortation to be then added. 
Though indeed they are now all of them so altered in the 
expression, and transposed in their order, that the more cu- 
rious reader, that thinks the difference worth examining, 
must look into the originals ; there being no way of giving 
him an exact account of them here ,but by transcribing them 
at length, which will take up m<)re room than I know how 
to allow. 

* See Note, page 292. 



uftht Lord^s Supper, or Holy Communion, 309 

good. In the ancient Greek Church, besides all other Sect. XIII. 

Jireparatory matters, when the congjrcgation were all — 

placed in order to receive the Sacrament; the Priest, 
even then standing on the steps to be seen of all, stretch- 
ed out his hand, and lifted up his voice in the midst of 
that profound silence, inviting the worthy, and warning 
the unworthy to forbear^^*^ Which if it were necessary 
in those blessed days, how much more requisite is it in 
our looser age, wherein men have learned to trample 
upon Church disci;jline, and to come out of fashion at 
set-times, whether they be prepared or not? Evcr3' one 
hopes to pass in the crowd ; but knozoing the terror of the 
Lord, though the people have been exhorted before, and 
though they are now come with a purpose of communi- 
cating, and are even conveniently placed for the receiving 
of the holy Sacrament^ yet the Priest again exhorts them 
in the words of St. Paul, diligently to try and examine, 
themselves before they presume to eat of that bread^and drink 
of thai cup^ tlp-c.t 

* Agreeably to which the clause in the first of our present 
exhortations, Thcrefoi e if any of you be a blasphemer of Gody 
&c, lo the words. Body and Soul, was in all the former books 
inserted in this exhortation, between the words, sundry kinds 
of death, and — judge therefore yourselves, ^c. And in the 
first Knglish Communion ofrice published in the year 1547, 
the same clause w.»s still more aptly appointed to be said 
after this exhortation, to them which were ready to take the 
Sacrament. After which the Priest was to pause at "while to 
see if any man would withdraw himself: (^and if he perceived 
any so to do^ he was then to commune with him privately at 
convenient leisure^ and see whether he could with good exhorta- 
tion bring him to grtice.) After a little pause the Priest vtas to 
say, Ye that do truly, ^c. ^^ ■ 

t In all the books between the first of King Edward and 
our present one, this exhortation was to be added to one of 
the others, which, as I have showed in the preceding note, 
were, during all that time, appointed to be used upon the 
day of Communion. But in King Edward's first book the 
rubric ordered this immediately to follow the Sermon or 
Homily, i. e. if (he people were not exhorted in the said Ser- 
mon or Homily itself to the worthy receiving of the holy Sacra- 
ment : and that too only where Communions were not fre- 
quent: f »r by the rubric that immediately follows the exhor- 
tation in the same book, it is allowed, thatz/i cathedral chur- 

52 Chrysost. Horn. 2r. in ix.ad 53 Sparrow's Collection, page 
Hebr. torn. i?. p. 524. 529. 22. 



310 Of the Order for the Administrdlion 

^.!!!^lZ.!l ^* ^' ^^^^ ordering that the Communicants shall be con- 
The Cora" '^^^^^'^^^ Placed for the receiving of the holy Sacrament^ he* 
inunicants ^°*'^ ^^^ Minister reads the exhortation, seems to have 
when and c^n eje to an old custom, still retained in some country 
how to be churches, where the Communicants kneel down in rows 
enUy^pIa- ^"^ behind another, and there continue till the Minister 
ced. comes to them. In the first Common Prayer of King 

Edward, it is thus ordered, just after the Offertory or 
Sentences ] Then so many as shall be partakers of the ho- 
ly Communion shall tarry still in the choir^ the men on the- 
one side, and the women on the other side : where it may 
be remarked, that the separating the men from the wo- 
men, and allotting to each sex a distinct place, was what 
nvas very strictly observed in the primitive Church". 

Sect. XIV. Of the Invitation, 

The design ^HE feast being now ready, and the guests prepared 
with due instruction, the Priest (who is the Steward of 
those mysteries) invites them to draw near ; thereby 
putting them in mind, that they are now invited into 
Christ's more special presence, to sit down with him at 
his own table: (and therefore I think it would be more 
proper if all the Communicants were, at these words, to 
come from the more remote parts of the church as near 
to the Lord's Table as they could.) But then he advi- 
seth them, in the words of the primitive Liturgies"^, {i, e. 
according to our present book,) to draw near with faiths 
without which all their bodily approaches will avail 
them nothing, it being only by faith that they can really 
draw near to Christ, and take this holy Sacrament to their 
tomfort. But seeing they cannot exercise their faith as 
they ought, until they have heartily confessed and re- 
pented of their sins ; therefore he farther calls upon 
them to make their humble Confession to Almighty Gody 
^neekly kneeling upon their knees*, 

ches or other places where there is daily Communion^ it shall be 
sufficient to read this exhortation above written once in a month : 
and that in parish churches, upon the week-days, it may be left 
unsaid. 

* In King Edward's first book, it was — to Almighty God, 
and to his holy church here gathered together in his name, meek" 
ly kneeling, ^c. In all the other old ones — to Mmighty &od'i 
before the congregation here gathered together in his holy namey 
k,c. 

55 lAira) (piCa kai 7rig-ias 7r^o<riK^-irt: 
54 Const. Aposf. 1. 2. c, 37. Lityrg. S. Chrvs. et S. Jacob. 



of the Lofd'^s Supper, or Holy Commiinioiu 311 

Sect. XVi. 
Sect. XV. Of the Confession, — 

Besides the private Confession of the closet, and The suita- 
that made to the Priest in case of great doubt, there was bknessof 

, , r r ^ 1 • it 111 this 

anciently a general prayer tor lorgivness and mercy in pj^^e-. 
the public service of the Church, used by all the Com- 
municants when they were come to the altar*^ And 
since Christ's sufferings are here commemorated, it is 
very reasonable we should confess our sins which were 
the cause of them : and since we hope to have our par- 
don sealed, we ought first with shame and sorrow to 
own our trans|;ressions, for his honour who so freely 
forgives them : which the congregation here does in 
words so apposite and pathetical, that if their repentance 
be answerable to the form, it is impossible it should ever 
be more hearty and sincere*. 

Sect. XVL Of the Absolution. 

When the discipline of the ancient Church was »" J.^^J^^^^r 
force, no notorious offender could escape the censures for^^the Sa- 
that his sin deserved : nor was he admitted to the Sac- crament 
rament without a public and solemn absolution upon his 
repentance. But this godly discipline being now every 
where laid aside, (to the great detriment of the Church,) 
it is so much the more necessary to supply it by a gen- 
eral Confession and Absolution : of which see more up- 
on the morning and evening service. 

§. 2. As to this particular form, it shall suffice to note, JjJ'J^^^^^ 
that it is in imitation of that ancient form of blessing re- place. 
corded, Numb. vi. 24, &c. And since it is certain that 
there is such a power vested in the Ministers of the Gos- 
pel, as to support the spirit of a dejected penitent, by 
assuring him of a pardon in the name of God ; there can 

"m ' ' " ■ - - ■■■ ■' — — ' -"" ■■■■' ' • 

* In all the Common Prayer Books this general Confession 
was to be made in the name of all those that were minded to 
receive the holy Communion^ either by one of them ^ or by one of 
the Ministers^ or by the Priest himself: but by the Scotch Lit- 
urgy it was confided to the Presbyter himself or the Deacon^ 
and from thence by our own (upon the exception of the 
Presbyterians at the last review) to one of the Ministers^ both 
he and all the People humbly kneeling upon their knees. 

5B Chrys. Horn. 18. in 2 Cor. viii. torn. iii. p. 647. lin. 12, &c. 



312 Of the Order for the Administration 

^^P-'^'^' be no fitter opportunity to exercise it than now, t^i/c 
when so many humbled sinners are kneeling before him, 
and begging forgiveness at his hands : which therefore 
thus coming accordingly from a person commissionated 
by Christ for this end, ought to be received with faith 
and gratitude, since it is the only way to quiet people's 
consciences, now revelati(ms are ceased. 

Sect. XTII. Of the Sentences of Scripture. 

The ad- IT is SO necessary for every one that would receive 
vantafe of comfort and benefit by this blessed Sacrament, to have 
this place. ^ lively faith, and a mind freed from unreasonable fears ; 
that the Church, lest any should doubt of the validity 
of the foregoing Absolution, hath subjoined these Sen- 
tences; which are the very promises on which it is 
grounded, and so overflowing with sweet and powerful 
comforts, that if duly considered they will satisfy the 
most fearful souls, heal the most broken hearts, and ut- 
terly banish the blackest clouds of sorrow and despair. 

Sect. XVIII. Of the Lauds and Anlhtm, 

The anti- AFTER we have exercised our Charity, Repentence, 
^uity of and Failh, the next part of the office is Thanksgiving, 
them. which is so considerable a part of our present duty, that 
it hath given name to the whole, and caused it to be cal- 
led the Eucharist or Sacrifice of Praise. And here we 
begin with the Lauds and Anthem, which, together with 
most of the remaining part of the office, are purely prim- 
itive, near as old as Christianity itself, being to be found 
almost verbatim amongst the ancient writer*". Having 
therefore exercised our faith upon the foregoing senten- 
ces, and so got above this world, we are now ready to 
go into the other, and to join with the glorified saints 
and angels, in praising and adoring that God who hath 
f done so great things for us. In order to this, the Minis- 

Pr. Lift i^gj. calls upon us to Lift up our hearts, viz. by a most 
heart^"'^ quick aud lively faith in the most high God, the supreme 
governor of the whole world, which being ready to do, 
Answ. We we immediately answer. We I ft them up unto the Lord ; 
lift them and so casting off all thoughts of the world, turn our 
^^* °* minds to God alone. 

57 Const. ApoPt. 1. 8. 12. Liturg. S. Jacob. S. Chrysost. S. Basil.- 
Cyril. Catech. Mjstag. 5. 



tfthe Lord'*6 Supper^ or Holy Communion, 313 

§. 2. And our hearts being now all elevated together, Sec .XVIII. 
and in a right posture to celebrate the praises of God, 
the Minister invites us all to join with him in doing it, 
saying, Le< us give thanks unto our Lord God : which the 
people having consented to and approved of, hy saying, 
// is meet and right so to do ; he turns himself to the 
Lord's Table, and acknowledgeth to the divine Majesty ^J ' J^^^ 
there specially present, that // is very meet, right, and our &c. 
bounden duty, that we should at all times, and in all places, 
give thanks, cj-c. 

§. 3. But this, in the primitive Church, was only the A largre 
introduction to the 'Ehxx^tTrU, properly so called, which Thanks-^ 
was a great and long Thanksgiving to God for all his ways^used 
mercies of Creation, Providence, and Redemption, from in the 
whence the whole service took the name of Eucharist or R'"^""*'^® 
Thanksgiving, For in all the ancient Liturgies, as soon 
as ever the aforesaid words were pronounced, there was 
immediately subjoined a commemoration of all that God 
had done for man from the foundation of the world, and 
more particularly in the great and wonderful mystery of 
our Redemption. And in some part or other of this so- 
lemn glorification, was always included the Trisagion or 
seraphical hymn that follows next in our own Liturgy ; 
which was sung, as with us, by the Minister and whole 
congregation jointly*, after which the Minister again 
went on alone to finish the Thanksgiving. We have no 
where else indeed so long a Thanksgiving as that in the 
Constitutions^®; but the length of this is no argument 
against its antiquity. For Justin Martyr, when he de- 
scribes the Christian rites and mysteries, says, that " as 
" soon as the common prayers were ended, and they / 

*' had saluted one another with a kiss, Bread and Wine 
" was brought to him who presided over the brethren, 
" who receiving them, gave praise and glory to the Fa- 
" ther of all things, through the name of the Son and of 
*' the Holy Ghost, and made Eu^co^^to-rUv Itt) 7fo>m, a very 
•' long Thanksgiving, for the blessings which he bestow- 



* This is only to he understood of the latter part of it, 
where it begins with Holy, holy, holy, &c. where the chorus 
came in ; the former part of it beiag only pronounced by the 
Minister himself; and so it was used in our own Church 
ciuring the time of King Edward's first Liturgy. 

58 L. 8. c. 12. 



^f4 Of the Order for the Adminislration 

Uhap. VI. " ed upon them^^" Afterwards indeed, as devotion grew 

'^ cold, this long doxology was contracted ; but still so 

that the two greatest blessings of God, u e. the Creation 
and Redemption by Christ, together with the words of 
institution, were always set forth, and thanks given to 
God for these things. And this is supposed to have 
been according to our Saviour's own example. For the 
Jews at the Passover constantly commemorated their 
Redemption from Egypt, their settlement in the good 
land which they then possessed, and all the other bless- 
ings which God had bestowed upon them^o : and there- 
fore it is not to be doubted but that as our Saviour 
imitated the ceremonies of the Jews in so many other 
particulars of this holy Sacrament; so also, when he 
gave thanks^'^, he used a form to the same purpose ; only 
adding a Thanksgiving for the Redemption of the world 
by his sufferings and death which was probably what 
he ordered his Apostles to perform, when he comman- 
ded them to do this in remembrance of liim, and to shew 
forth his death till he come^\ And accordingly we find, 
that all the ancient Liturgies have an eucharistical 
prayer, agreeable in all points to that described by Jus- 
tin Martyr, (excepting in its length, to which that in the 
Constitutions only comes up,) setting forth the mercies 
of God in our Creation and Redemption, and particularly 
in the Death and Resurrection of his Son. The Roman 
Missal, I believe, was the first that omitted it ; and the 
omission of it there might perhaps be the occasion of its 
not being taken notice of when our own Liturgy was 
compiled. For the more solemn festivals indeed there 
are some short prefaces provided to commemorate the 
particular mercies of each season : but upon ordinary 
occasions (as our Liturgy stands now) we have no other 
Thanksgiving than what these Lauds contain. 

Sect. XIX. Of the Trisagium. 

rjiv^ fore The Minister now looking upon himself and the rest 
with An- of the Congregation as Communicants with the church 
gele and triumphant; and all of us apprehending ourselves, by 
Arch-An- f^jj^h^ gg in the midst of that blessed society ; we join 
^^ ^* with them in singing forth the praises of the most higk 

God, Father, Son, and Holy Ghost, saying, Therefore 

69 JiiFt. Mart. Apol. 1. c. 86. 61 Matt. xxvi. 26.Mark xiv.23. 

p. 125, 126. Vide et Cjril. Ca- Luke xxii. 19. 1 Cor. xi. 24. 

tech. My?ta<?. 5. n. 5. 62 Luke xxii. 19. 1 Cor, xi. 2^. 

§0 Tide FagiujB iu Deut, viii. 



of the Lord's Su]»per, or Holy Communion, 315 

->»}ith Angels, and Jlrcli- Angels, and with all the company 0/ Sect. XX . 
heaven, we laud and magnify thy glorious name, evermore '" 

praising thee, and saying. Holy, holy^ holy. Lord God of 
Hosts, heaven and earth are full of thy glory, [Hosanna in 
the highest, blessed is he that cometk in the name of the 
Lord*^ Glory be to thee, O Lord most high. 

§. 2. That the Angels were present at the performance , bought to 
of divine masteries, haih been the opinion of both be pref^enl 
Heathens and Christians'*' ; and that they are especially at theper- 
present at the Lord's Supper, is generally received^^ form»nce 
For since Jesus by his death hath united heaven and mystcrier. 
earth, it is fit that, in this commemoration of his passion, 
we should begin to unite our voices with the heavenly 
choir, with whom we hope to praise him to all eternity. 
For which end the Christians of the very first ages took 
this Hymn into their office for the Sacrament^*, being of 
divine original, and from the word [Holy'\ thrice repeat- 
ed in it, called by the Greeks [Tf<5-«y/ov] the Trisagium^ 
or Thrice Holy. 

Sect. XX. Of the proper Prefaces, 

On the greater festivals there are proper Prefaces ap- "^ by ^o fee 
pointed, which are also to be repeated, in case there be ^'^ht^a^vs 
a Communion, for seven days after the festivals them- together, 
selves! ; (excepting that for Whitsunday, which is to be 
repeated only six days after, because Trinity-Sunday, 
which is the seventh, hath a preface peculiar to itself) 
to the end that the mercies may be the better remem- 
bered by often repetition, and also that all the people 
(who in most places cannot communicate all in one day) 
may have other opportunities, within those eight days, 
to join in praising God for such great blessings|. 



* The words thus enclosed [ ] were only in the first book 
of King Edward. 

t In King Edward's first book they were only appointed 
for the days themselves. 

:j: '' Good Friday has no proper preface, and I presume for this rea- 
aon: The wh -le office is a cotnmemoration of the sacrifice of the death 
•f Christ, and of the benefits we receive thereby.'^— Shep. Am, Ed. 

63 Aat/|Uov«if 'ET/ffxoTTstic ^i'lm 64 Chrys, in Ephes. i. Horn. 3 

iigav, Ka< /wu<rT»g»a)v 'Ogy uta-dii, es- totti. i'li. p. 778. lin. 30, 31. 
se dicit Plutarch, lib. de Orac. An- 65 See the note in page 313. 

gelo Orationis adhuc adstante. 66 Isa. vi. 3. 

T ertul. de Orat. c. 12. p. 134. B. 



316 Of the Order for the Mministraimi 

Chapel. §. 2. The reason of the Church's lengthening out these 
^j— ^J~' high feasts for several days, is plain : the subject-matter 
festival^ °^ ^^^^^ ^^ °^ ^^ ^^S^^ ^ nature, and so nearly concerns 
why our salvation, that one day would be too little to medi- 

lengthened tate upon them, and praise God for them as we ought. 
era/dajiJ' A^?^*^^ deliverance may justly require one day of thanks- 
giving and joy : but the deliverance of the soul by the 
blessings commemorated on those times, deserves a much 
longer time of praise and acknowledgment. Since there- 
fore it would be injurious to Christians to have their joy 
and thankfulness for such mercies confined to one day ; 
the Church, upon the times when these unspeakable 
blessings were wrought for us, invites us, by her most 
seasonable commands and counsels, to fill our hearts 
with joy and thankfulness, and let them overflow eight 
days together, 
^ef ht^^^ §• 3. The reason of their being fixed to eight days, is 
daysf taken from the practice of the Jews, who by God's ap- 
pointment observed their greater festivals, some of them 
for seven, and one, du. the feast of Tabernacles, for eight 
days^^. And therefore the primitive Church, thinking 
that the observation of Christian festivals (of which the 
Jewish feasts were only types and shadows) ought not 
to come short of them, lengthened out their higher feasts 
to eight days. 

Though others give a quite different and mystical rea- 
son, viz. that as the octave or eighth day signifies Eter- 
nity, (our whole lives being but the repetition or revo- 
tution of seven days ;) so the Church, by commanding 
us to observe these great feasts for eight day, (upon 
the last of which especially, great part of the solemnity 
is repeated which was used upon the first,) seems to hint 
to us, that if ^e continue the seven days of this mortal 
life in a due and constant service and worship of God ; 
we shall, upon the eighth day of eternity, return to the 
first happy state we were created in. 
The design §. 4, But whatever the rise of this custom was, we are 
of the pre- assured that the whole eight days were very solemnly 
observed : on which they had always some proper Pre- 
face relating to the peculiar mercy of the feast they cel- 
ebrated : to the end that all, who received at any of 
those times, should, besides the general praises offered 
up for all God's mercies, make a special memorial pro= 
per to the festival. 
' 67 LeTiticns sxiii. 36* 



of the hordes Supper, or Holy Communion, 317 

§. 5. In the Roman Church they had ten of thcm®^ Sect. XXI. 
but our Reformers have only retained five of the most~ ■ 

ancient ; all which (except that for Trinity-Sunday, re-^^^^^*^^^" 
tained by reason of the great mystery it celebrates) are them, 
concerning the principal acts of our Redemption, viz. 
the Nativity, Resurrection, and Ascension of our Sav- 
iour, and of his sending the Holy Ghost to comfort us. 

Sect. XXI. Of the Address, 

The nearer we approach to these holy mysteries, the The pro- 
greater reverence we ought to express; for since it is P"etJof it 

out of God's mere ffrace and goodness, that we have the *^ ^?'* 
1 I 1 • r¥^ 1 I • • 1 1 place, 

honour to approach his lable; it is at least our duty 

to acknowledge it to be a free and undeserved favour, 
agreeing rather to the mercy of the giver, than to the 
deserts of the receivers. And therefore, least our exul- 
tations should savour of too much confidence, we now 
allay them with this act of humility, which the Priest 
offers up in the name of all them that receive the Commun^ 
ion ; therein excusing his own and the people's unwor- 
thiness, in words taken from the most ancient Liturgies. 

§. 2. In the Scotch Common Prayer this Address is J/}^g®^^^'' 
ordered to be said just before the Minister receives ; nmniom,^^ 
and in the same place it stands in the first Liturgy of ficeinthe 
King Edward. Though the whole Communion oflSce Scotch Ll^ 
in King Edward's first book is so very difi*erent, as to ""^^^^ 
the order of it, from what it is now, that there can be no 
showing how it stood then, but by a particular detail, 
which I shall therefore give in the margin*. The 

* The beginning of the Communion office in King Ed- 
ward's first book, as far as to the Collect for the King, I 
have already given in page 281. After which it proceeds 
in this order. The Epistle ; the Gospel; the Nicene Creed ; 
then the Exhortation to be used at the time of the Commun- 
ion ; and after that stands the Exhortation to be used on 
some day before : then the Sentences ; the Lauds, Anthem, 
and Prefaces ; the Prayer for the whole state of Christ'^s 
Church, with the Prayer of Consecration ; the Prayer of Ob- 

68 Viz. For Low-Sunday, ibr Virgin. Johnson's Ecclesiastical 

Ascension-day, for Pentecost, for Laws, A, D. 1175. 14. Though I 

Christmas-day, for the Apparition dn not know what should be meant 

of our Lord, for the Apostles, for by the Apparition of our Lord,ex« 

the Holy Trinity, for the Cross, for cept it be his Epiphany, or else 

the Lent-Fast, and for the Blessed his Transfiguration. 



318 ^fihe Order for the Administration 

Chap. VI. Scotch Liturgy is something different from this=^, though 
~ either of them 1 take to be in a more primitive method 

than our own. 

'" ' ■ ■ ' m III III « ll I ■■ .1 II ■ I I I I r n . I. I II I > 

lation, (of which hereafter ;) the Lord's Pr .yer, with thi§ 
introduction, As our Saviour Christ hath commanded and 
taught us, 'we are bound to say, Our Father. After which the 
Priest was to say, The peace of the Lord be always with you: 
The Clerks, Md with thy spirit. Then the Priest, Christ 
our Paschal Lamb is offered for us, once for all, when he bare 
our sins in his body on the Cross ; for he is the very Lamb of 
God, that taketh away the sins of the world : wherefore let us 
keep a joyful and holy feast with the Lord, Then came iui; 
Invitation, the Confession, the Absolution, with the comi tri- 
able Sentences out of Scripture : after those the Prayei: of 
Address; immediately after which the Minister received^ 
and distributed to the congregation. And daring the Com- 
munipn time the Clerks vvere to sinff, beginning as soon as 
ihe Priest received, O Lamb tf God, that takeH away the 
]^ins of the world, Have mercy upon us : O Lamb <f God. that 
takest away the sins of the World, Grant us thy peace. W bea 
the Communion was ended, the Clerks were to sing the 
Post-Communion, which consisted of the foilowmg senten- 
ces of Scripture, which were to be said or suag^ every day 
one, viz. Matt. xvi. 24. xxiv. 13. Luke i. 68, 74, 75. xu. 43, 
46, 47. John iv. 23. v. 14. viii. 3|, 3?. xii. 38. xiv. 21. xv. 
7. Rom. viii. 31, 32, 33, 34. xiii. 12. I I or. i. 30, 31. iii. 16, 
17. vi. 20. Ephes. y. J, 2. This done, the Saiiitation passed 
between the Minister and People, The Lord be with you. 
And with thy Spirit. And then the Minister concluded the 
office with the second prayer in our present Post-Commun- 
ion and the blessing. How these several forms or the ru- 
brics that belong to them differ from the forms that we use 
now, I must show as I am treating upon the several particu- 
lars : 1 only set down the ord«*r of them here, to give the 
reader a general view of the whole. 

"^ In the Scotch Liturgy, after the prayer of Consecration 
follows immediately a prayer of Oblation*, (which is the same 
with the first prayer that follows the Lord's Prayer in our 
Post-Communion, beginning, Lord and heavenly Father^ 
Sac. but introduced with a proper introduction, which sh.^11 
be given by and by.) After this prayer of Oblation follows 
the Lord's Prayer; then comes the Address, and then the 
Priest receives and administers. After all have communi- 
cated is said the prayer, Almighty and everliving God^ ^0^ 
atid so on as in ours. 

* This arrangement of the Scotch Liturgy has been followed i» t|ie 
American. An. Ed. 



of ih.t Lord^s Supper^ or Holy Communion. 319 
Sect. XXII. Of the Prayer of Consecration. S ect.XXU. 

The ancient Greeks and Romans would not taste ofTheanti- 
their ordinarj meat and drink till they had hallowed q«ity of it: 
it by giving the first parts of it to their gods^^: the 
Jews would not eat of their sacrifice till Sanauel came 
to bless it^*' : and the primitive Christians always began 
their common meals with a solemn prayer for a bless- 
ings^ : a custom so universal, that it is certainly a part 
of natural religion : how much more then ought we to 
expect the prayers of the Priest over this mysterious 
food of our souls, before we eat of it? especially since 
our Saviour himself did not deliver this Bread and Wine 
until he had consecrated them by blessing them and 
giving thanks'''^. So that this prayer is the most ancient 
and essential part of the whole Communion office; and 
there are some who believe that the Apostles themselves^ 
after a suitable introduction, used the latter part of it,- 
from those words. Who in the same nighC^^ &c. and it \9 
certain that no Liturgy in the world hath altered tha! 
particular. 

§. 2. But besides this, there was always inserted in the A prayer 
primitive forms a particular petition for the descent of ^°'^*^^^*" 
the Holy Ghost upon the sacramental Elements, which the Holy 
was also continued in the first Liturgy of King Edward Ghost al- 
VI. in very express and open terms. Here us, O merci- ways used 
ful Father^ we beseech thee, and with thy Holy Spirit and j/jj^e ^"" 
tVord vouchsafe to bl-^-ess and sanc-\-tify these thy gifts church* 
and creatures of Bread and Wine, that they may he unto us 
the Body and Blood of thy most dearly beloved Son Jesus 
Christ, who in the same night, c^c. This, upon the scru- 
ples of Bucer, (whom I am sorry I have so often occa- 
sion to name,) was left out at the review in the fifth of 
King Edward ; and the following sentence, which he 
was pleased to allow of, inserted in its stead; viz. Hear 
us, merciful Father, we most humbly beseech thee, and 
grant that we receiving these thy creatures of Bread and 
Wiue^ according to thy Son our Saviour Jesus Christ^s ho^ 
ly Institution, in remembrance of his Death and Passion^ 
may be partakers of his most blessed Body and Blood, who 
in the same night, <f-c. In these words, it is true, the sense 
of the former is still implied, and consequently by these 
the Elements are now consecrated, and so become the 
Body and Blood of our Saviour Christ. 

69 Alex, ab Alex. Gen Dkj- 1, 71 Tt- rt. Apol. c. 39^ p. 32, R. 
5« c. 21. 72 Matt. xxvi. 26. 1 Cor xi. 14. 

70 1 Samuel ix. I^^, 73 Alcujp. 4e Divi?.Qffi<3.c.39, 



320 Of the Order for the Administration 

Chap. VI. In the rubric indeedj after the form of Administration; 

; — the Church seems to suppose that the Consecration is 

To which made by the words of Institution : for there it says, that 
butedthe if '^^ consecrated Bread and Wine be all spent before all 
Consecra- Have communicated, the Priest is to consecrate more accord 
tion of the ^(j^g to the form before prescribed ; beginning at [Our Sav- 
Elements. ^^^^ Christ in the same night, t^c] for the blessing of 
the Bread; and at [Likewise after Supper, &;c.] for the 
blessing of the Cup, This rubric was added in the last 
review : but to what end, unless to save the Minister 
some time, does not appear. But what is very remark- 
able is, that it was taken from the Scotch Liturgy, which 
expressly calls the words of Institution the words of Con- 
secration* ; though the compilers of it had restored the 
sentence that had been thrown out of King Edward's 
second Common Prayer, and united it with the clause 
in our present Liturgy!, imagining, one would think, that 
the Elements were not consecrated without them. For 
though all churches in the world have, through all ages, 
used the words of Institution at the time of Consecra- 
tion ; yet none, I believe, except the Church of Rome, 
ever before attributed the Consecration to the bare pro- 
nouncing of those words only : that was always attribu- 
ted, by the most ancient fathers to the prayer of the 
Church''*, The Lutherans and Calvinists indeed both 

* To the end there may be little left, he that officiates is re- 
quired to consecrate with the least, and then if there be want^ 
the words of Consecration may be repeated again^ over more^ 
either Bread or Wine : the Presbyter beginning at these words 
in the prayer of Consecration, (Our Saviour in the night that 
he was betrayed, ^c.) Scotch Liturgy, in the fifth rubric at 
the end of the Communion office. 

t Hear us, O merciful Father, we most humbly beseech theo 
and of thy Almighty goodness vouchsafe so to bless and sancti- 
fy with thy Word and holy Spirit these thy gifts and creatures 
of Bread and Wine, that they may be unto us the Body and 
Blood of thy most dearly beloved Son ; so that we receiving 
them according to thy Son our Saviour''s holy Institution in 
remembrance of his Death and Pa,ssion, may be partakers of 
the same his most precious Body and Blood j who in the nighty 
^c, Scotch Liturgy. 

74 T»v S'i Evx^?—ibx(tgi^i^^i'io''^v Hieros. Gatech. Mystag. 3. p.289. 

r^oiph. Just. Mart. Apol. 1. c. 86. Optat. adv. Parmen. lib. 6. Basil, 

p, 129. Il^o(rctyof/.ivou? agTou? WB-i- de Spir. Saiict. c. 27- Chrjsost. 

i/uiv crsfAn yivofAitovc S'lat. t«v ibx^^' Homil. in Cosmeterii Appellatio- 

Orig. contra Gels. lib. 8- See also nem. August, de Trinitat. 1. 3, c. 

Coastit. Apost. 1. 8. c. 12. Cyril. 4-. 



of the Lord^s Supper, or Holy Communion, 321 

agree with the Papists, that the Consecration is made Sec. XXtt, 
by the bare repeating the words of Institution^* ; the 
reason perhaps of which is, because the words of Insti- 
tution are the only words recorded by the Evangelists 
and St. Paul, as spoken by our Saviour, when he admin- 
istered to his disciples. But then it should be consid- 
ered, that it is plain enough that our Saviour used other 
words upon the same occasion, though the very words 
are not recorded : for the Evangelists tell us, that he 
gave thanks, and blessed the Bread and Wine : and this 
sure must have been done in other words than those 
which he spoke at the delivery of them to his disciples : 
for blessing and thanksgiving must be performed by 
some words that are addressed to God, and not by any 
words directed to men : and therefore the words which 
our Saviour spake to his disciples could not be the whole 
Consecration of the Elements, but ralh^r a declaration 
of the effect which was produced by his consecrating or 
blessmg them. And therefore I humbly presume, that 
if the Minister should at the consecration of fresh Ele- 
ments, after the others are spent, repeat again the whole 
form of Consecration, or at least from those words, Hear 
lis, O merciful Father, <^c, he would answer the end of 
the rubric, which seems only to require the latter part 
of the form from those words, Who in the same night, <S^c. 
be always used at such Consecration. 

And this is certainly a vory essential part of the ser- 
vice. For during the repetition of these words, the 
Priest performs to God the representative sacrifice of 
the death and passion of his Son, By taking the Bread 
into his hands, and breaking it, he makes a memorial to 
him of our Saviour's Body broken upon the Cross ^ and 
by exhibiting the Wine, he reminds him of his Blood 
there shed for the sins of the world ; and by laying his 
hands upon each of them at the same time that he re- 
peats those words. Take, eat^ this is my Body, *^c, and 
Drink ye all of this, <^c. he signifies and acknowledges 
that this commemoration of Christ's sacrifice so made 
to God, is a means instituted by Christ himself to con- 
vey to the Communicants the benefits of his death and 
passion, viz, the pardon of our sins, and God's grace and 
favour for the time to come. For this reason we find^ 
that it was always the practice of the aocients, in con- 

75 See their Book of Reforma- of their Sacraments, &c. printed 
tion of Doctriae, Administration at London, by Joha Day, 1547* 



322 Of the Order for the Administraiion 

£^^P^'- secrating the Eucharist, to break the Bread, (after our 
Breakin ' S^yo^r's example,) to represent his Passion and Cruci- 
the Bread, fi^ion^^* The Roman Church indeed, instead of break- 
aceremo- ing the Bread for the Communicants to partake of it, 
^l fh^^h °"^^ breaks a single Wafer into three parts, (of which 
ancieiit ^ "^ °^^ partakes,) for the sake of retaining a shadow at 
Chnrch in »east of the ancient cuMom. They acknowledge, it is 
consecra- true, that this is an alteration from the primitive prac- 

Eucharlst, ^^^^ * '^"^ ^^^"^ ^^^^ ^^^^ ^^^^ ^^^^^ ^^^^ ^^^^ reason for 
making it, viz. lest in breaking the Bread some danger 

might happen of scattering or losing some of the crumbs 
or particles^^ ; as if Christ himself could not have fore- 
seen what dangers might happen, or have given as pru- 
dent orders as the Pope, concerning his own institution. 
Signing Very judiciously therefore did our good Reformers 

with the (though they ordered these words before rehearsed to be 
ot'her'c^^e. '^^^^' ^^^^^^g still to the Altar^ without any elevation or 
monj that showing the Sacrament to the people"^^, yet) restore these 
was aiwajs other ceremonies to avoid superstition: and yet this 
same^tim very restoration of them is charged as superstitious by 
' Bucer^^ ; who therefore objects to them, and prevails for 
the leaving them all out, as well as the above-mentioned 
petition for the descent of the Holy Ghost, together with 
the crossings that were then also used during the pro- 
nunciation of the said petition. The taking of the Bread 
and the Cup into the hand'i^ has indeed since been restor- 
ed, viz, first to the Scotch Liturgy, and then to our own, 
even at the request of the Presbyterians, at the last re- 
view'°. But the signing of them with the Cross has ever 
since been discontinued : though I do not know that 
there is an ancient Liturgy in being, but what shews 
that this sign was always made use of in some part or 
other of the office of Communion". Such a number of 
crossings indeed as the Roman Missal enjoins, renders 
the service theatrical ; and are not to be met with in 
any other Liturgy : but one or two we always find; so 
much having been thought proper, on this solemn occa- 
sion, to testify that we are not ashamed of the Cross of 

76 See this proved in Mr. Blng- 79 Censnr. apud Script. Angli- 
haii/s Antiquities book 15. chap. can. p. 472. 

3. vol. v'l. page 71.3, &c. 80 See the Proceedings of the 

77 Salmero, Tract. 30. in Act. Commissioners, &c. page 18. and 
Ap. Cbamier, de Euch. 1. 7. c. 11. the Rpply, page 130. 

n. 26. p. 384. 81 VideetCh^ysostom,Demon- 
78 Rubric after the prayer of strat. Quod Christiis sit Deus, e. 
Consecration in thie first book of S. et Auff. Horn. 1 18. in Johan. 
K. Edw. VI. 



«/ iht Lord^s Supptr, or Holy Communion, 323 

Christ, and that the solemn service we are then about Sect.XXIl. 
is performed in honour of a crucified Saviour. And — — 
therefore as the Church of England has thought fit to 
retain this ceremony in the ministration of one of her 
Sacraments, I see not why she should lay it aside in the 
ministration of the other. For that may very well be 
applied to it in the ministration of the Eucharist, which 
the Church herself has declared of the Cross in Baptism, 
viz. That it was held in the primitive Church, as well by the 
Greeks as the Latins^ with one consent^ and great applause : 
at what time, if any had opposed themselves against it, they 
would certainly have been censured as enemies of the name 
of the Cross, and consequently of ChrisCs merits, the sign 
whereof they could no better endure*^, 

§. 3. But besides this, our Liturgy at that time suffered 
a more material alteration : the Prayer of Oblation, ^^ of^ohJa- 
which by the first book of King Edward was ordered tion man- 
to be used after the prayer of Consecration, (and which »?|ed and 
has since been restored to the Scotch * Common Pray- displaced, 
er,) being half laid aside, and the rest of it thrown mto 
an improper place; as being enjoined to be said by our 
present rubric, in that part of the office which is to be 
used after the people have communicated ; whereas it 
was always the practice of the primitive Christians to 
use it during the act of Consecration. For the holy 



* In the first book of King Edward, and in the Scotch Lit- 
urgy, the first prayer in our Fost-Coramunion is ordered 
immediately to follow the prayer of Consecration with this 
beginning : Wherefore, O Lord and heavenly Father, accor- 
ding to the Institution of thy dearly beloved Son our Saviour 
Jesus Christ, "see thy humble servants do celebrate and make 
here before thy divine Majesty, with these thy holy gifts, the 
memorial which thy Son hath willed us to make ; having in 
remembrance his blessed Passio7i, mighty Resurrection, and glo" 
rious Ascension, rendering unto thee most hearty thanks for the 
innumerable benefits procured unto us by the same : entirely de^ 
siring thy fatherly goodness, ^c. as the first prayer goes on 
in our Post-Communion. And in King Edward's book, to- 
wards the end of the same prayer, after the words, Our 
bounden duty and service, it follows thus : and command these 
our prayers and supplications., by the ministry of thy holy angels^ 
to be brought up into thy holy tabernacle, before the sight of thy 
divine Majesty, not weighing our merits, ^c- 

82 Can. 30. A. D. 1603. 



324 Of the Order for the Administration 

Chap. VI. Eucharist was, from the very first institution, esteemed 

and received as a proper sacrifice, and solenmly offered 

to God upon the Altar, before it was received and par- 
taken of by the Communis ants". In conformity where- 
unto, it was Bishop OyeralPs practice to use the first 
prayer in the Post-Communion office between the Con- 
secration and Administering^*, even when it was other- 
wise ordered by the public Lit^rgy. 
A various §• 4. In the begining of this prayer, instead of those 
reading in wprds, ONE Oblation of himself once offered, which are now 
fhisprajer. p,.ijj^e(j in most Common Prayer Books; I have seen 
some that read own Ohlatiori of himself once offered ; 
and so, among others, does Dr. Nichols give it us, in his 
edition of it ; which He says he corrected from a sealed 
book; though in several sealed books which 1 have col- 
lated myself, 1 have always found it One, as it is gene- 
rally in the common books. However, the words, as 
they are, are not a tautology, (as some object,) but very 
copious and elegant, and alluding to that portion of 
Scripture in Hebrews x. where the One Oblation of 
Christ is opposed to the many kmds of sac rifices under 
the Law, and the on^e offered to the repetition of ihc-se 
sacrifices. 
The Min- §• 't* Or. Nichols, in his note upon this prayer, has 
isier to delivered his opinion, thai it ought to be said by the 
stand at JVJinister upon his knees ; and the reason he gives for it 
er, andin *'S because it is a prayer. But that reason would hold 
ihe Post- for kneeling at several other prayer? both in this and in 
?°"'^""" other offices, which yet the rubric dir cts shall be used 
son-o ce. ^/^^^^^-^^^ ^g ^q ^jjj^ p|.ajp|> indeed, the rubric does not 
mention any posture that the JVIinister shall be in at the 
saying it : for as to those words, Standing before the Ta- 
ble, i am of opinion, that they only relate to the posture 
of the Minister, whilst he is ordering the Elements: 
though in the Old Common Prayer Book it is very plain 
that they referred to the posture in which the Minister 
was to say the prayer; the rubric then being no more 
than this. Then the Mitiister standing up, shall say as foU 
lovieth. The rubric in the Scotch Liturgy is something 
larger, but, as I shall show in the next paragraph, direct- 
ly orders the Priest to stand. But as the rubric is now 
enlarged, the construction shows that the word standing 

83 The reader may see the sub- ise on the Unbloody Sacrifice and 

ject exhausted to the utmost satis- Alter. 

faction, by the Learned and Rev- 84 See Dr. Nichors additional 

erend Mr. Johnson, in his treat- Notes, page 49. • 



Bf llu LorcVs S'jpper, or Holy Communion* 325 

must refer to another thing. However, since the rubric, St-ct.XXII, 
before the additions to it, was so very express for the ^"^ '*" 

Minister's standing at the Consecration; 1 think it is 
very probable, that if they who made those addi'ions 
had intended any alteration of the posture, they would 
certaiidy have expressed it. For Ministers that had 
been always used to stand when they consecrated, could 
never imagine that the new rubric directed them to kneel, 
when there was not one word of kneeling, but an express 
direction for standing, at the ordering of the Eltments, 
without any following prescription for kneeling at this 
prayer, even in thi*. new rubric. And J take it for gran- 
ted, that whenever the Church does not direct the Min- 
ister to kneel, it supposes him to stand. Though Dr. 
Niciiols nill not allow of this ; " because," he says, 
" th^re is not one rubric which obliges the Minister to 
'' kneel in all the Post-Communion service; and yet he 
^' does not know any one that has contended for the 
*' posture of standing in the performance of that part 
" of the service." What the Doctor has known I can* 
not tell : but I can afirm the direct contrary, that I nev- 
er knew one that contended for the posture of kneeling 
in the performance of that part of the service. But if 
any have done so, 1 am apt to think, that they act con- 
trary to the intention of the Church. For that she sup- 
poses the iVIinister to stand during that part of the ser- 
vice, 1 think is plain from her not ordering him to stand 
up whilst he gives the blessings., which she certainly 
would have done, if she had supposed him to have been 
Jcneeling before. And indeed in most part of the whole 
Communion office the Priest is directed to stand. In the 
beginning of the office he is ordered to say the Lord^s 
Prayer, with the Collect following, standing ; and so he is 
to continue whilst he repeats the Commandments: then 
follows one of the two Collects for the King, the Priest 
standing as before. Whilst he says the prayer for the 
whole state of Christh Church, there is no posture men- 
tioned : but since both the Sentences before it, and the 
exhortation (at the time of Communion) after it, are with- 
out doubt to be said standing, and yet no mention made 
that there shall be any change of posture during all that 
time ; it seems very evident that the Church designed 
that prayer to be said standing. At the general confess 
sion indeed it is very fit that the Minister should kneel, 
and therefore he is there directed to do so. And though 



326 Of the Order for the Administration 

^^^ P'^^^' any one knows in reason that he should stand at the 
'"— ^ 4bsohition^ yet that too is particularly mentioned in the 
rubric. From thence again to the Address, before the 
prayer of Consecration, that being all an act of praise, 
he is to stand : but there again he is directed to kjieel : 
but then at the end of it he is ordered to stand up, and, 
after the ordering of the Bread and Wine, to say the 
Prayer of Consecration, without any direction to kneel. 
Nor indeed would that be a proper posture for him 
whilst he is performing an act of authority, as the con- 
secrating the Elements must be allowed to be. Nor is 
he from hence to the end of the office to kneel any more, 
except just during the time of his own receivmg. So 
that through the whole office he is ordered to kneel but 
three times, viz, the general Confession, the Prayer of Ad- 
dress, and at his receiving the Elements : which being three 
places where there least wants a rubric to direct him to 
kneel, (since, if there was no such rubric, a Minister would 
of his own accord kneel down at those times,) and yet 
there being an express direction at each of those places 
for him to kneel ; it is very evident, that where the ru- 
bric gives no such direction, the Minister is always to 
stand. 
Whether §-^' ^^ Jt be asked whether the Priest is to say this 
the Priest prayer standing before the Table, or at the North-end 
be to say of it ; I answer, at the North-end of it : for according to 
standin^^*^ ^^^ '*"'^®^ ^^ grammar, the participle mnding must refer 
before the ^o the Verb or(?ere J, and not to the verb say. So that 
Altar. whilst the Priest is ordering the Bread and Wine, he is to 
stand before the Table : but when he says the Prayer, 
he is to stand so as that he may with the more readiness 
and deceney break the Bread before the People, which must 
be on the North-side, For if he stood before the Table, 
his body would hinder the people from seeing : sp that 
he must not stand there ; and consequently he must 
stand on the North-side ; there being, in our present ru- 
bric, no other place mentioned for performing any part 
of this office. In the Romish Church indeed they always 
stand before the Altar during the time of Consecration ; 
in order to prevent the people from being eye-witnesses 
of their operation in working their pretended miracle : 
and in the Greek Church they shut the chancel door, 
or at least draw a veil or curtain before it, I suppose, 
upon the same account^^ But our Church, that pretends* 

25 Smith's Aceouttt of the Greek Church, page 135. 



of the Lord^s Supper, or Holy Communion* SSf 

no such miracle, enjoins, ^ve see, the direct contrary to^ccXXIU. 
this, by ordering the Priest so to order the Bread and ' 

Wine, that he may with the more readiness and decency break 
the Bread, and take the Clip into his hands, before the PeO' 
pie. And with this view, it is probable, the Scotch Lit- 
urgy ordered, that during the time of Consecration the 
Presbyter should stand at such a part of the holy TabUy 
where he may with the more ease and decency use both his 
hands. 

Sect. XXIII. Of the form of Administration* 

The holy Symbols being thus consecrated, the Com- Efg^J^JjIfg 
municants must not rudely take every one his own part; to be de- 
because God, who is the master of the feast, hath pro- livered by 
vided Stewards to divide to every one their portion. Jhe Mmu- 
Some persons indeed have disliked the Minister's deliv- commuai- 
ering the holy Elements to each Communicant ; preten- cant, 
ding that it is contrary to the practice of our Saviour, 
who bid the Apostles take the Cup and divide it among 
ihemselves^^ But one would think that any one that 
reads the context would perceive that this passage does 
not relate to the Eucharist, but to the Paschal Supper ; 
since it appears so evidently from the nineteenth and 
twentieth verses ot the same chapter, that the Sacrament 
of the Lord's Supper was not instituted till after that 
Cup was drank. But as to the manner of his delivering 
the Sacrament, the Scriptures are wholly silent; and 
consequently we have no other means to judge what it 
wa?, but by the practice of the first Christians, who 
doubtless, as far as was convenient and requisite, imitated 
our Saviour in this as well as they did in other things : 
and therefore since it was the general practice among 
them for the Minister to deliver the Elements to each 
Communicant, we have as much authority and reason 
as can be desired to continue that practice still. 

§. 2. The Minister therefore that celebrateth is first to First to the 
receive the Communion in both kinds himself; then to pro- Clergy, 
ceed to deliver the same to the Bishops, Priests, and Deacons, 
in like manner, (i. e. in both kinds,) if any be present, {that 
they may help the chief Minister, as the old Common Pray- 
er has it or him that celebrateth, as it Is in the Scotch Li- And then 
turgy,) and after that to the People also in order. And ^^^^^^ ^^°' 

?6 Luke xxii. 17. 



hands. 



328 Of the Order fo^ the Administraiioxi 

Chap. VI. this is consonant to the practice of the primitive Clmrcht 
"' in which it was always the custom for tiie Clergy to coni" 
municate within the rails of the Altar, and before the 
Sacrament was delivered to the People''^* 

fnto their §. 3. The rubric farther directs, that the Communion 
must be delivered both to the Clergy and Laity int9 
their hands ; which was the most primitive ^nd ancient 
way of receiving''^ In St. Cyril's time they received it 
into the hollow of their right hand, holding their left 
hand under their right in the form of a cross^^ And in 
some few ages afterwards, some indiscreet persons pre- 
tending greater reverence to the Elements, as if they 
were defiled with their hands put themselves to the 
charges of providing little saucers or plates of gold to 
receive the Bread, until (hey were forbidden by the sixth 
general counciP**. Another abuse the Church of Rome 
brought in, where the Priest puts it into the people's 
mouths, lest a crumb should ffill aside j which custom 
was also retained in the first book of King Edward VI. 
though a difi'erent reason was there alleged ; the rubric 
ordering that altlioughit be read in ancient writers that the 
People many years past received^ at the PriesCs hands, the 
Sacrament of the Body of Christ in their own hands^ and 
no commandrrient of Christ to the contrary ; yet for as 
much as they many times conveyed the same secretly away, 
kept it vnth them^ and diversely abused it to superstition and 
wickedness : lent any such thing hereafter should he attempt' 

87 Con?t. Apost 1, 8. c. H, Hfon>. 3'. torn. \\l p. »7S. lin. 16. 
Concil. Laod. Cas. 19. Concil. 89 Cyril Catech. Mystag. 5. {. 
Tolet. 4. Can. ir. 18. p. 300. 

88 Euseb. Hist. Eocl. 1. 6. c. 90 Can. 101. torn. 6. col, 1186. 
43. p. 245. B. Chrys. in Ephes. i. A. 

* " The Minister is here ordered first of all to receire the Commun- 
ion in both kinds himself, beforn? he ndministersit to the people. But 
how, or in what form of words he shall take it himself is not said .• 
which is apt to produce some variety of expression on such occasion : 
Bishop Cosins indeed had drawni up a form, which all the Clergy were 
to follow, when they received the Co'r>munion themselves ; but it was 
not put in at the last revisal" Archdeacon Sharp as quoted hy Bish' 
op Mant. Why should not the priest receive in wlence, with only men- 
tal prayer. There seems to be a manifest impropriety in his using 
at that time the words with which he is to administer to others ; for the 
first part is a benediction^ and the second, an exhortation. Would not 
a solemn stillness, at the moment when the priest receives, and when 
both he and all the Commimicants are engaged in mental prayer, be in- 
finitely mare affecting and impressive than any words he coufd utter ? 

An. Ef). 



of the Lord^ii Supper, or Holy Communion, 329 

eJ, and that an unlformily might be used throughout the Sec.XXIIt. 
aj/io/e realm, it zoas thought convenient the People should ~~~" 
commonly receive the Sacrament of ChrisCs Body ui their 
mouths, at the PnesCs hand'^. But however Bucer cen- 
suring it, as savouring too much of an unlawful honour 
done to the Elements°^ it was discontinued at the next 
review, when the old primitive way of delivering it into 
the people's hands was ordered in the room of it. 

§. 4. The Communicants are enjoined, whilst they re- '^^^- Apos- 
ceive this blessed Sacrament, to be all meekly kneeling, b]7rec°eiv- 
What posture the Apostles received it in^ is uncertain: ed in a 
but we may probably conjecture that they received it posture of 
in a posture of adoration. For it is plain that our Sav- a^orauoni 
iour blessed and gave thanks both for the Bread and 
Wine; and prayers and thanksgivings, we all know, 
were always offered up to God in a posture of adoration ; 
and therefore we may very safely conclude that our 
blessed Saviour, who was always remarkable for out- 
ward reverence in devotion, gave thanks for the Bread 
and Wine in an adoring posture. 

Now it is very well known that it was a rule with the 
Jews to eat of the Passover to satiety : and therefore, 
since they had already satisfied hunger, they cannot be 
supposed to have eaten or drank so much of the holy 
Eucharist as that they needed repose while they did it r 
and since, as we have already hinted, they rose from 
their seats to bless the Bread, it cannot be imagined, 
ihat, without any reason, they would resolve to sit down 
again during the moment of eating it; and then, though 
they rose immediately a second time at the blessing, 
which was performed before the delivery of the Cup, 
that they immediately sat down again to taste the Wine, 
as if they could neither eat nor drink the smallest quan- 
tity without sitting. 

This indeed does not amount to a demonstration, hut 
is yet a very probable conjecture : and shows how 
groundlessly they argue, who, from the Apostles eating 
the Passover sitting or leaning upon the left side, (which 
•was the table-gesture among those nations,) conclude, 
that they ate the Eucharist in the same posture, because 
it was celebrated at the same time. 

But besides, we may observe that the Passover itself "Tbe exara- 
was, at the first institution of it, commanded to be eaten ^po^tlls^ 

91 See the last rubric at the Kin? Edward's first book. ^^^^ ^^ 

end of the Commoinion-office in 92 Script. Anglicaa. p. 462. 



^30 



Of the Order for the Adminislraiion 



Chap. VI. 



When 
kneefing 
first began. 



How nni- 
versal a 
practice. 



The Pope 
receives 
the Sacra- 
ment sit- 
ti.ug. 



standing and in haste^'^, to express the haste they were in 
to be delivered out of their slaver}^ and bondage: but 
afterwards, when they were settled in the Land of Prom- 
ise, they ate it in a quite contrary posture, viz. sitti7ig^ 
or lying down to it, as to a feast, to signify they were 
then at rest, and in possession of the land. And with 
this custom (though we do not find any where that it 
was ever commanded, or so much as warranted by God) 
did our blessed Saviour comply, and therefore doubdess 
thought that the alteration of the circumstances was a 
justifiable reason for changing the ceremonies. But 
was it ever so certain that a table-gesture was used at the 
institution of the Eucharist, yet it is very reasonable, 
since the circumstances of our blessed Saviour are now 
different from what they were at the Institution, that our 
outward demeanor should also vary. The posture which 
might then be suitable in the Apostles is not now suita- 
ble in us: while he was corporally present with them, 
and they conversed with him as man, without any awful 
dread upon them, which was due to him as the Lord of 
Heaven and Earth, no wonder if they did use a table- 
posture : but then their familiarity ought to be no pre- 
cedent for t«, who worship him in his Glory, and con- 
verse with him in the Sacrament, as he is spiritually 
present; and who therefore should be very irreverent 
to approach him in any other posture than that of ador- 
ation. 

As to the punctual time when the posture of kneeling 
first began, it is hard to determine j bat we are assured 
that it hath obtained in the Western Church above twelve 
hundred 3'ears ; nnd though anciently they stood in the 
East^*, j^et it was with fear and trembling, with silence and 
downcast eyes, bowing themselves in the posture of worship 
and adoration^''. 

But it is now the custom of the Greek, Roman, Luthe- 
ran, and most churches in the world, to receive kneel- 
ing : nor do any scruple it, but they who study preten- 
ces to paliate the most unjustifiable separation, or de- 
signed neglect of this most sacred ordinance. 

And it is worth observing, that they who at other 
times cry out so much against the Church of England 
for retaining several ceremonies, which, though indiffer- 



m Exodii«xii. 1^^ 
94 Euseb, Hist. Eccl. I. 7. c. 9. 
p. 255. 8. 



9.5 Cyril. Catech. 
i. 19. p. 3Ct. 



Mystag, S. 



o/ the Lord^s Supper, or Holy Communion. 331 

cnt in themselves, they s:\y become unlawful by being SecJCXlH 
abused by siipcrslilion and popery, can, in this more ~ 
solemn and material ceremony, agree even with the 
Pope himself, (who receives siltwg,) rather than not 
dilfer from the best and purest Church in the world®\ 

Nor may 1 pass by unobserved that the posture of ;^l'^^\^J 
silting was first brought into the C hurch by the Arians ; troduced. 
who stubbornly denying the divinity of our Saviour, 
thought it no robbery to he equal with him, and to 
sit down with him at his table : for which reason it was 
justly banished the reformed church in Poland, by a 
general Synod, A. D. io 3. And it is the Pope's opin- 
ion of his being St. Peter*'s Successor, and Christ's Vi- 
cegerent, which prompts him to use such familiarity with 
his Lord^^ 

§. 5. As for the words of Administration ; the first part The form 
of them, viz. The Body or The Blood of our Lord Jesus of words. 
Christ, was the only form used in St. Ambrose's time 
at the delivery of the Bread and Wine^*, to which the 
receivers answered, Jlmen^^ ; both to express their de- 
sire that it might be Christ's Body and Blood unto them, 
and their firm belief that it was so. The next words, 
preserve thy Body and Soril unto everlasting Lije, were ad- 
ded by St. Gregory^ : and these with the former were 
all that were to be used at the delivery of the Elements, 
during the first Common Prayer Book of King Edward 
VI. But these words, I suppose, being thought at that 
time to savour too much of the real Presence in the Sac- 
rament, which was a doctrine that then was thought to 
imply too much of Transubstantiation to be believed ; 
they were therefore left out of the second book, and the 
following words prescribed in the room of them, Take 
and eat this, &c. or Drink this, &lc. as in the latter part 
of our present forms. But these on the other side re- 
ducing the Sacrament to a bare eating and drinking in 
remembrance of the Death and Passion of our Lord; 
they were in a little time as much disliked as the former. 
And therefore, upon Queen Elizabeth's accession to the 
throne, (whose design and endeavour was to unite the 
nation as much as she could in one doctrine and faith,) 

96 Durand. Ratiooal. 1. 4. c.54. ^thiopic. Cyril. Catech. Mjstag. 
num. 5. 5. j. is. 

97 Durand. ibid. 1 Vide Durand. de Rit. Eccle*. 

98 Ambr. de Sacr. 1. 4. c. 5. Cathol. I. 2. c. Sti, namk. 16. p, 
torn. iv. col. 368. G. 287. 

99 Liturg. Clement. Basil, 



332 Of the Order for the Adminulralion 

Uhap. VI. i^oth these forms were enjoined to be used (as we have 
""T" them still) to please both parties. Though in the Scotch 
Liturgy the last clause was again thrown out, and the 
former only (which was prescribed by the first book) 
retained, with a direction to the receiver to say Amen : 
which is undoubtedly the most agreeable to the primi- 
tive practice, and to the tnae notion of the Eucharist. 
Commun- §• 6. Where there are two or more Ministers present, 
ion in one it is the custom for the chief Minister, or tor him that 
kind ex- consecrates, to administer only the Body, and for an- 
other to follow and administer the (.'up. Agreeable to 
an old rubric in King Edward's first Liturgy, which or- 
ders, that if there be a Deacon or other Priest, then shall he 
follow with the Chalice: and as the Priest minis tereth the 
Sacrament of the Body, so shall he (for more expedition) 
minister the sacrament of the Blood, in form before writtm* 
For our church does not (with the Roman Church) roh 
the people of half the Sacrament, but administers to the 
Laity as well as the Clergy under both kinds. The Ro- 
manists indeed pretend that Christ admmistercd under 
both kinds only to the Apostles, whom he had made 
Priests just before, and gave no command that it should 
be so received by the Laity, liut we would ask, 
whether the Apostles were not all that were then pre- 
sent? If they were, in what capacity did they receive 
it? how did they receive the Bread before the Hoc faci- 
te ? ( ho this) as Priests, or as Laymen ? It is ridiculous 
to suppose those words changed their capacity : though 
if we should allow they did, yet it would only relate to 
consecrating, and not to receiving. iJut if Christ only 
gave it to the Apostles as Priests, it must necessarily 
follow, that the people are not at all concerned in one 
kind or the other; but that each kind was intended only 
for Priests, For if the people are concerned, how came 
they to be so ? Where is there any command but what 
refers to the first Institution ? So that it had been much 
more plausible, according to this answer, to exclude the 
people wholly, than to admit them to one kind, and to 
debar them of the other. 

Not so, say they, because Christ himself administered 
the Sacrament to some of his disciples under one kind 
only*. But to make out this we require, first, That it be 
proved that Christ did then administer the Sacrament ; 
orj secondly, if he did, that the Cup was not implied ; 

S Luke xxir. 30. 



o/f/i8 Lord^s Supper, or Holy Communion. 333 

since breaking of Bread, when taken for an ordinary Scc.XXIV . 
meal in Scripture, does not exclude drinking at it. *^ 

When we appeal to the practice of the primitive ages, 
they leave us : and the most impartial of them will allow 
that the custom of communicating under one kind only, 
as is now used in the Church of Rome, was unknown to 
the world for a thousand years after Christ' . In some 
cases (it is true) they dipped the Bread in the Wine, as 
in the case of bipiized infants, (to whom they adminis- 
tered the Eucharist in those primitive times,) and of very 
weak, dying p-^rsons, who could not otherwise have 
swallowed the Bread; and also that by this means they 
might keep the Sacrament at home against all emergent 
occasions. And this probably might in time make the 
way easier for introducing the Sacrament under the kind 
of Bread only. 

' §. 7. When all have communicated^ the Minister is direct- OftheCor- 
cd to return to the Lord^s Table, and reverently place upon P°^****^ 
it what remainetk of the consecrated Elements, covering the 
same with a fair Linen Cloih ; which by the ancient 
Vnters and the Scotch Liturgy (in which this rubric 
first appeared) is called the Corporal^ from its being; 
spread over the Body or consecrated Bread*, and some- 
times the PaW, I suppose for the same reason. The 
institution of it is ascribed to Eusebius Bishop of Rome, 
who lived abojt the year 300*^. And that it was of 
common use m the church in the fifth century, is evi- 
dent from the testimony of Isidore Pcleusiota, who also 
observes that the design o^ using it was to represent the 
Body of our Saviour being wrapped in fine hnen by 
Joseph of Arimathea^ 

Sect. XXIV. Of the Lord's Prayer. 

It is rudeness in manners to depart from a friend's Of the con* 
house so soon as the Table is removed, and an act of ^'"^'^S 
irreligion to rise I'o n our conMion mfals without prayer 
and thanksgiving; how much jnore absurd and indecent 
then would it be for us to depart abruptly from the 
Lord's Table! Our Saviour himself concluded his last 

3. Secundum ?intiqnaLn E ^cles- in Jolian. vi. 

iae conaue'tudmeiiii ounie.^ tam 4 Alcuin. de Offi< . Divin. 

Corpori qnatn San^iini r.ommuni- 5 Had. Tungr. de Can. Obs. 

cabant: q -od etiamarlhuc m qui- 6 VJd.Gratian.de Cob-. Dist. 2. 

busdum Ecciesiis serratur. Aquta. 7 hid. Peleui. £p. 1^3. 



334 Of the Order fir the Administralion 

Chap. y\ Supper with a hymn*, (supposed to be the Paschal Hal- 

" lelujah,) in imitation of which all churches have finished 

this feast with solemn forms of prayer and thanksgiving. 
The Lord's §. 2. The Lord'^s Prayer is placed first, and cannot in- 
Prayer deed be any where used more properly : for having 
firsf afte? "^^ received Christ in our hearts, it is fit the first words 
jeceivmg. ^e speak should be his ; as if not only we, but Christ 
lived and spake in us. We know that to as many as re- 
ceive Christ, he gives power to become the Sons of God^, so 
that we may now all with one heart and one voice ad- 
dress ourselves cheerfully unto God, and very properly 
call him, Oar Father^ t^c. 
The Dox- §• 2- Ti^G Doxology is here annexed, because all these 
ology why devotions are designed for an act of praise, for the bea- 
adued gfits received in the holy Sacrament. 

Sect. XXV. Of the first Prayer after the Lord'^s Prayer. 

The de- J HAVE already observed, that in the first Common 
srgn of it. Prayer of King Edward VI. and in that drawn up for 
the Church of Scotland, this first Prayer in the Post- 
Communion was with a proper introduction, ordered to 
be used immediately after the prayer of Consecration : 
nqt but that what remains of it is very proper to be used 
after communicating. For St. Paul beseeches ns^ by the 
mercies of God, to present our Bodies a living Sacrifice^ 
holy and acceptable to God, as our reasonable service^^. And 
the fathers esteemed it one great part of this office to 
dedi.ca|:e ourselves to God. For since Christ hath put 
us in mind of his infinite love in giving himself for us^ 
and ip this Sacrament hath given himself to us ; and 
since we have chosen him for our Lord, and solemnly 
vowed to be his servants ; it is very just and reasonable, 
that we should also give up ourselves wholly to him in 
such a manner as this form directs us. 

Sect. XXVI. Of the second Prayer after the Lord's 
Prayer* 

^ n tvi "VVHEN we communicate often, it may be very grate- 
ful, and sometimes very helpful to our devotions, to va- 
ry the form : for w^hich cause the Church hath supplied 

S Matt. xxvi. 30, 10 Rom. xii. 1; 

9 John i. 12. 



ofihe horde's Supper^ or Holy Communion' 335 

us with another prayer* ; which, being more full of prais- ?ec.XX\ 11. 
^s and acknowledgments, will be most suitable when our — ^ 
minds have a joyful sense of the benefits received in 
this Sacrament: as the former, consisting chiefly of 
vows and re.-oliitions, is most proper to be used when 
we would express our love and duty. 

Sect. XXVll. 0/ the Gloria in Excdsis, or the An^ 
gdic Hymn. 

To conclude this office with an Hymn, is so direct an Glory be 
imitation of our Saviour's practice", that it hath ever*/?^"^°^ 
been observed in all churches and ages. And though '^ ' 
the forms may differ, yet this is as ancient as any now 
extant. The former part of it is of an heavenly origin- 
al, being sung by angels at our Saviour's Nativity*^ ; and 
was from thence transcribed into the orienfai Liturgies, 
especially St. James's, where it is ihrice repeated. The 
latter part of it is ascribed to Telesphorus about the 
year of Christ 139; and the whole Hymn, with very 
little difference, is to be found in the Apostolical Con- 
stitutions", and was established to be used in the church- 
service by the fourth council of Toledo about a thous- 
and years ago". In the present Roman Missal it stands 
in the beginning of this office, as it does also in the first 
Common Prayer of King Edi^^rd VI. where it immedi- 
ately follows the Collect for ruriiy ; though it is now, I 
think, placed much more properly at the close of the 
Communion, when every devout communicant being full 
of gratitude, and longing for an opportunity to pour out 
his soul in the praises of God, cannot have a more sol- 
emn and compact form of words to do it in than this. 
In the Greek Church it makes a constant part of th« 
morning devotions, as well upon ordinary days, as upon 
Sundays and holy-days ; only with this difference, that 
upon ordinary days it is only reaJ, whereas upon more 
solemn times it is appointed to be sung". 

11 Matt. xxvi. 30. 14 Can. 13. torn ▼. col. 1710,A. 

12 Luke ii. 14. 15 Dr. Smith's Account of the 

13 Lib. r. cap. 48. Greek Church, page 224, 

♦Thi« prayer, which in the Litursy of the Church of England is al- 
lowed to be used occasionally, instead of the one above mentioned, is 
used constantly in the post Communion serrice of the American Litur- 
gy ; The first prayer being more properly, as is allowed by all the 
Englrsh ritoathts, introdaccd after the prayer of Consecration. Aw. Eu, 



336 Ofiht Order for the Administraiton 

CbapJ^I. Sect. XXVIIL Of the final Blessing. 

ofGod^ST. ' -^-^ people were always dismissed from this ordin- 
ance by a soltmn Blessing pronounced by the Bishop if 
present, or in his absence, by the Pricst^^ : and none 
were allowed to depart till this was given by the one or 
the other^^ 

The form here used is taken chiefly from the words 
of Scripture : the first part of it from Philippians iv. 7. 
and the latter part being no other than a Christian par* 
aphrase upon Numbers vi. 24, &c. 

Sect. XXIX. Of the additional Prayersm 

ditionaf ' LEST there should be any thing left unasked in this 
Prayers, excellent oijce, the Church hath added six* Collects 
more to be used at the Minister's discretion : concern- 
ing which it will be sufficient to observe, that they are 
plain and comprehensive, and almost every sentence of 
them taken out of the Bible, and are as proper to be 
joined to any other office as this. For which reason 
the rubric allows them to be said as often as occasion 
shall serve^ after the Collects either of Morning or Evening 
Prayer., Communion or Litany, by the discretion of the 
Minister, 
The rubric When they are added#o the Communion-office on 
the°rr;ol- Sundays and holy-days that have no Communion, they 
lects how are ordered to be said after the offertory : from whence 
to be re some have imaguied that the Prayer for the Church mili- 
^'^-^h'^h^ /a?i/ is part of the offertory ; because in the first rubric, 
first rubric ^^ ^^^ end of the whole office, that prayer, on such days, 
after them, is always to bp used, and then one or more of these Col- 
lects are to follow. But that the offertory only signi- 
fies the Sentences that are read whilst the alms and other 
devotions of the people are collecting, I have already 
had occasion to mention"i. To reconcile this difference, 
therefore, the reader must observe, that by the first 

' leConcil. Agath. Can. 30. torn. 17 Cone. Agath. Can. 47. torn, 

iv.col- 1388 B. iv. col I.J9K A. 

18 See page 2Z8. 

* In the American Prayer book there are but five ; that which is the 
second in the English, beirinning " O Almightv l-urd and Everlastiag 
God, vouchsafe, &c.*' being inserted after the Corrmandmcnts, instead 
of the two Collects for the King. See sec. V. and note p. 287. 

Am. Ed. 



hfthe LordPs Supper, or Holy Communion^ SSf 

book of K. Edward Vf , the prayer for Christ's church ^^^' ^^*^* 
was never to be read but when there was a Communion. " 
So th.it then if there was no Communion, these coikcts 
were properly ordered to be said afkr the offertory. 
But the Communion-office being afterwards thrown into 
a ditierent form, the prayer for the Church niilitant was 
added to that part of the service^ which was ordered to 
be read on Sundays and other holy-days that had no 
Communion, without altering the rubric of which I am 
now speaking. And this is that which makes the ru- 
brics a little inconsistent. However the difference is 
not much. For the Collects are still to be said after the 
offertory, though not immediately after, as formerly, the 
prayer for the Church militant coming in between. 

Sect. XXX. Of the Rubrics after the Communion* 

In the primitive Church, while Christians continued in ^^'^^^*''!*" 
their strength of faith and devotion, those who were qual- the^primi- 
ified generally communicated once every day^^ 5 which tive 
custom continued till after St. Augustine's time^^ : but af- Church, 
terward, when charity grew cold, and devotion faint, this 
custom was broke off; and they fell from every day to 
Sundays and holy-days only, and thence at Antioch to 
once a year and no more^^ 

In regard of this neglect, canons were made by sever- Christmas, 
al councils to oblige men to receive three times a year Easter, 
at least, viz. at Christmas, Easter, and Whitsuntide,^",'^jj^^^*** 
(probably in conformity to the ancient Jews, who were why pre- 
commanded by God himself to appear before the Lord scribed 
at the three great feasts that correspond to these ; viz. *""*'* °^.^ 
in the feast of unleavened Breads and m the feast of Weeks, caiing. 
and in the feast of Tabernacles^^ ;) and those that neglect- 
ed to communicate at those seasons, were censured and 
anathematized^^. 

At the Reformation our Church took all the care she The care 
could to reconcile her members to frequent Commun- Church 
ion. And therefore in the first Common Prayer Book about fre- 
quent 

19 Cypr. de Orat. Dom. p. I47i this and the forei^oing" particulars Cornnau- 
Basil. Epist. 289. torn. iii. p. 279. proved at large in Mr. liingham''s niou. 

A, B. Antiquities, book xv. chap. 9. 

20 Aug. Ep. 98. torn. ii. col. 22 Ueat. xvi. 26. 

•267. E. Ep. 54. torn. ii. col. 124- 23 Concil. A^ath. Can. 18. torn. 

C. iv. col. 1386. C. But see more in 

21 Ambr. de Sacram. 1. 5. c. Mr. Bingham, as before. 
4i torn. iv. col. 371. K. But see 

Ss 



338 Of the Order for iht Administration 

dhap. VI. of King Edward VT. it was ordered that npon Wednes- 
'" days and Friday Sj though there zvere none to communicate 
with the Priest, yet {after the Litany ended) the Priest should 
put upon him a plain Alb or Surplice^ with a Cope, and say 
all things at the Altar, (appointed to he said at the celebra' 
tion of the Lord^s Supper,) until after the Offertory. — And 
the same order was to be used all other days, zohensoever the 
people were accustomably assembled to pray in the church, 
and none Tffere disposed to communicate with the Priest. 
From whence it appears thej took it for granted, that 
there would always be a sufficient number of communi- 
cants upon every Sunday and holy-day at the least ; so 
that they could not so much as suppose there would be 
no Communion upon any of those days. But it seems 
they feared that upon other days there might some- 
times be none to communicate with the Priest, and so 
no Communion : and therefore they ordered, that if it 
should so happen for a whole week together, yet never- 
theless upon Wednesdays and Fridays in every week 
so much should be used of the Communion-service as is 
before limited. But afterwards, as piety grew colder 
and colder, the Sacrament began to be more and more 
neglected, and by degrees quite laid aside on the ordin- 
p"^"^ h' ^^^ week-days. And then the Church did not think it 
Commu- ^ convenient to appoint any of this service upon any oih- 
nion-ffice ^i* days than Sundays and holy-days. But upon those 
to be read days she still requires thdit {although there be no Commun- 
San?^'^^ ion, yet) all shall be said that is appointed at the Commun- 
and holy- *^"? until the end of the general prayer, [for the whole 
day, state of Christ's Church militant here on earth,] together 
though ^iii^ Q^g ^y y^^^g of the Collects at the end of the Commmun- 
no Com- ion-office, concluding with the Blessing*, 
raunion, 

*In all the books between King Edward's first and our 
present one, it was said only, upon the holy-days, if there be no 
Communion, 4'C. which supposed that upon the Sundays there 
would.be a Communion. Upon the holj-dajs too this office 
is to be said to the end of the homily concluding with the prayer 
(for the whole state, Sfc) and one or more of the Collects be- 
fore rehearsed, as occasion should serve. Which shows that 
it was then the design of the Church, that upon all holy- 
days there should be a Homily at least, if not a Sermon. 
And though that direction be left out now, yet still it may be 
implied ; since the rubric that enjoins the Homily or Ser- 
mon comes within that part of the service which is here or- 
dered to be used. 



oftht Lord^s Supp^i', or Holy Communion. 339 

One reason of which order seems to be, that the Sec. XXX. 
Church may still show her readiness to administer the 
Sacrament upon these days ; and so that it is not hers J^^/Jf^f^' 
nor the Minister's, but the people's fault, if it be not ad- 
ministered. For the Minister, in obedience to the 
Church's order, goes up to the L.ord's Table, and there 
begins ihe Service appointed for the Communion ; and 
goes on as far as he can, till he come to the actual cele- 
bration of it: and if he slop there, it is only because 
there are none, or not a sufficient number of persons to 
communicate with him. For if there were, lie is there 
ready to consecrate and administer it to them. And 
therefore if there be no Communion on any Sunday or 
holj^-day in the year, the people only are to be blamed. 
The Church hath done her part in ordering it, and the 
Minister his in observing that order : and if the people 
would do theirs loo, the holy Communion would be con- 
stantly celebrated in every parish-church in England, 
on every Sunday and holy-day throughout the year. But 
though this may hold in some places, yet I cannot say 
it will in all ; especially in populous towns and cities ; 
where my charity obliges me to believe, that if the min- 
isters would but make the experiment, they would find 
that they should never want a sufficient number of Com- 
municants, whenever they themselves should be ready 
to administer the Sacrament. And even in other pla- 
ces it were to be wished, that the Elements were placed 
ready upon the Table on all Sundays and holy-days : 
for then the people could not help being put in mind of 
what the Church looks upon as their duty at those 
times ; and I persuade myself, that the Minister would 
generally find a number sufficient ready to communicate 
with him. 

But another reason why so much of this service is or- 
dered to be read, though there be no Communion, is be- 
cause there are several particular things in that part of 
it, which ought to be read as well to those who do not 
communicate, as to those who do. As, first, the Deca- 
logue or Ten Commandments of Almighty God, the su- 
preme Lawgiver of the world, whi..h it is requisite the 
people should often hear and be put in mind of, es- 
pecially upon those days which are immediately dedi- 
cated to his service. Secondly, the Collects, Epistles, 
and Gospels, proper to all Sundays and holy-days, with* 
out which those festivals could not be distinguished eith- 
er from one another, or even from ordinary days, nor 



340 Of the Order for the Admhiistraiion 

Chap. VI. consequently celebrated so as to nnswer the end of theip 
' institution. Thirdly, the Nicene Creed, wherein the 

divinity of our blessed Saviour is asserted and declared, 
and therefore very proper to be used on those days 
which are kept in memory of him and of his holy Apos- 
tles, by whom that doctrine, together with our whole 
religion grounded upon it, was planted and propagated 
in the world. Fourthly, the Offertory, or select Senten- 
ces of Scripture, one or more of which are to be read to 
stir up the congregation to offer unto God something of 
what he hath given them, as an acknowledgment that 
they receive from him all they have ; which, howsoev- 
er it be now neglected, the people ought to be put in 
mind of at least every Lords day^*. Fifthly, the prayer 
for the whoh state ofChristh church mililant here on earthy 
in which we should all join as fellow-members of the 
same body, especially upon the great festivals of the 
year, which are generally celebrated by the whole 
Church we pray for. Most of these things made up the 
Missa Catechu rtiemorum of the ancient Church, i. e. that 
part of the service at which the Catechumens, who were 
not admitted to the reception of the Eucharist, were 
allowed to be present^^ And in our own congregations, 
when there is a Communion, those who do not commu- 
nicate never depart till the end of the Nicene Creed, for 
the abovesaid reasons; which shows, that there is no- 
thing in that part of the service, but what may very 
properly be used upon any Sunday and holy-day when 
there is no Communion. Nor is this a practice of our 
own Church alone, but such as is warranted both by 
(jrreeks and Latins. Socrates tells us^^ that in Alexan- 
dria, upon Wednesdays and Fridays the Scriptures were 
read and expounded by their teachers, and all things 
were done in the Communion, but only consecrating the 
mysteries. And as for the Latin Church, Durandus 
gives direction how the Communion service might be 
read without any Communion". 
This part §. 2. I have sujDposed in one of the former paragraphs, 
of the of- that this part of the Communion-office (though there be 
fice to be ^^ communion) is yet always read at the Communion- 
AUar* Table or Altar. I know indeed it is very frequently 
though performed in the Desk. But I think the very reason 

there be 

no Com- 24 1 Cor. xvi. 2. 26 Socrat. Hist. 1. 5. c. 21. 

munion. 25 See IVIr. 3inghana''s Antiqui- 27 Durand. Rational. 1. 4. c. 1. 

ties,!. 14, " num. 23. fol. 90. 



of Iht LonVs Supper, or Holy Communion. 341 

why the Church appoints so much of this office uponSecXXX. 

the Sundays and other holy-days, though there be no •- 

Communion, is also a reason why it should be said at 
the Altar. For the Ministers reading the office till he 
can go no farther for want of Communicants, 1 have ob- 
served, was designed in order to draw Communicants to 
the Table. And therefore is it not fit that the Minister 
himself should be ready at the place, whither he himself 
is inviting others? For this reason, in the first book of 
King Edward, the rubric above cited ordered expressly 
that it should be said at iht Altar. Buccr indeed thought 
this tended too much towards creating in people's minds 
superstitious notions of the Mass^" ; and in the second 
book of King Edward, which was moddled according to 
his directions, those words were left out. Though it is 
not improbable that as the word Altar was thrown out ev- 
ery where else in this office, so it might be left out of 
this rubric upon dislike of the name ; without any in- 
tention to alter the place where this part of the service 
on such days should be said. And indeed I cannot un- 
derstand how this alteration could give an authority for 
the using any part of this office at any other place 
than the Lord's Table; so long as there was another 
rubric at the beginning of it, which still ordered that the 
Pnesi should stand at the North-side of the Table, and 
there say the Lord's Praj^er with what follows, without 
any allowance or permission to say it any where else 
when there was no Communion. It is certain that our 
Bishops still apprehended, that it was to be said there jf 
since several of them, in their visitations, enjoined the 
Ministers to read it at the holy Table ; and there, Mr. 
Hooker tells us, it was in hjs time commonly read^'. 
And that the Episcopal Commissioners appointed to re- 
view the Liturgy at the Restoration of King Charles IL 
supposed and intended it should continue to be per- 
formed there, appears from the Account of the Proceedings 
of the Commissioners of both persuasions. The Puritans 
had desired, *' That the Ministers should not be required 
" to rehearse any part of the Liturgy at the Communion 
^' Table, save only those parts which properly belong 
" to the Lord's Supper ; and that at such times only 

2S Buceti Censora, p. 458. 29 Ecclesiastical Polity, ]. 5. 

i. 30. 



3 42 



Cftke Order for tht Admlnislration 



Chap. VI. 



The care 
of our 
Church 
about fre- 
quent 
C^mmu- 
nioD. 
Rubric 4. 



Rubric 8. 



" when the said holy Supper is adtninistercP^" How 
this was received by the Episcopal Ministers, may be 
gathered from the Puritans' reply. " You grant not," 
say they, " that the Communion-service be read in the 
*' Desk when there is no Communion : but in the late 
" form, {%. e. I suppose some occasional form that was 
" then published,) instead thereof it is enjoined to be 
"" done at the Table, (though there be no rubric in the 
Common Prayer Book requiring it'V) Now from hence 
I think it is plain, that they, who were commissioned to 
review the Liturgy, designed that this office should be 
always read at the Altar, though they did not add any 
new rubric to order it, because, I suppose, they thought 
the general rubric above mentioned sufficient. 

§. 3. But to return to the care of our Church in rela- 
tion to frequency of Communions : how zealous she still 
is to bring her members to Communicate oftener than 
she can obtain, is apparent from her enjoining, that in 
Cathedral and Collegiate Churches and Colleges, where 
there are many Priests and Deacons, they shall all receive. 
the Communion with the Priest every Sunday at least, ex^ 
cept they have a reasonable cause to the contrary ; and from 
her farther requiring every Parishioner in general to com- 
municale at the least three times in the year, of which Easter 
to be one*; because at that time Christ, our Passover, 



* The rubric that related to the frequency of Communion 
in King Edward's first book was this : Also that the receiving 
the Sacrament of the blessed Body and Blood of Christ, may 
he most agreeable to the Institution thereof, and to the usage of 
the primitive Church ; in all Cathedral and Collegiate Church- 
es, there shall always some communicate with the Priest that 
ministereth. And that the same may be also observed every 
where abroad in the country ; some one at the least of that 
house in every parish, to which by course, after the ordinance 
herein made, U apperiaineth to offer for the charges of the 
Communion, or some other, which they shall provide to offer 
for them, shall receive the holy Communion with the Priest : the 
which may be the better done, for that they know before when 
their course cometk, and may therefore dispose themselves to 
the worthy receiving of the Sacrament. And with him or them 
who doth so offer the charges of the Communion, all other who 



30 See the exceptions against 
the Book of Common Prajcr, 
page 6. 



31 See the Preface to the Pa- 
pers tbatpaised between the Com- 



missioners. 



of the LordU Supper, or Holy Coirimunion, 643 

was sacrificed for us, and by his death (which we com- ^ ec. XXX 

memorate in this Sacrament) obtained for us everlasting 

life. 

§. 4. Every one may communicate as much oftener as J^g^jj^^^' 
he pleases: the Church only puts in this precaution, jyj^^gggg j^ot 
that there shall be no celebration of the Lordh Supper, ex- allowed of. 
cept there be a convenient number to comrmmicate with the 
Priests, according to his direction. And if there be not 
above twenty persons in the Parish of discretion to receive 
the Communion, yet there shall be no Communion, except 
four {or three at the least) communicate with the Priest. 
And this is to prevent the solitary Masses which had 
been introduced by the Church of Rome, where the 
Priest says Mass, and receives the Sacrament himself, 
though there be none to communicate with him : which 
our Church disallows, not permitting the priest to con- 
secrate the elements, unless he has three at least to com- 
municate with him, because our Saviour seems to require 
three to make up a congregation^^. 

§. 5. The fifth rubric is designed lo take away all ^"b"« 5- 
those scruples which over-conscientious people used to 
make about the Bread and Wine. As to the Bread, whether to 
some made it essential to the Sacrament to have leav^ be leaven- 
•ned, others unleavened ; each side, in that, as well as in ed or un- 
other matters of as small moment, superstitiously ma- ^«^^^'^®^' 
king an indifferent thing a matter of conscience. Our 
Saviour doubtless used such Bread as was ready at 
hand : and therefore this Sacrament being instituted im- 
mediately after the celebration of the Passover, at which 
they were neither to eat leavened bread, nor so much as 
to have any in their houses, upon pain of being cut off 
from Israel", does perfectly demonstrate that he used 
that which was unleavened. But this perhaps was only 
upon the account of the Passover, when no other but 
unleavened Bread could be used by the Jews. After 



be then godly disposed thereunto, shall likewise receive the 
Communion, And by this means the Minister, having always 
some to communicate with him, may accordingly solemnize so 
high and holy mysteries, with all the suffrages and due order 
appointed for the same. And the Priest on the week-days shall 
forbear to celebrate the Communion, except he have some that 
will communicate with him. 

32 Matt. XTiii. 20. 33 Exod. lii. 15, 19. 



344 Of the Order for the Administratmi 

Chap. VI. his Resurrection he probably celebrated (if he celebra= 
"""^ ted at all) in leavened Bread, and such as was in com 
mon use at all other times, except the time of the Pass- 
over. And that the primitive Church always used com- 
mon Bread, appears^ in that the elements for the holy 
Eucharist were always taken out of the people's obla- 
tions of Bread and Wine, which doubtless were such as 
they themselves used upon other occasions. But when 
these oblations began to be left off about the eleventh or 
twelfth century, the Clergy were forced to provide the 
Elements themselves ; and they, under pretence of de- 
cency and respect, brought it from leavened \o unleavened, 
and from a loaf of common Bread, that might be brok- 
en, to a nice Wafer, formed in the figure of a Denarius, 
or penny, to represent, as some imagine, the thirty 
pence for which our Saviour was sold. And then also 
the people, instead of offering a loaf, as formerly, were 
ordered to offer a penny ; which was either to be given 
to the poor, or to be expended upon something belong- 
ing to the sacrifice of the Altar^^ However, this abuse 
was complained of by some discernmg and judicious 
men, as soon as it began. But when once introduced, 
it was so generally approved, that it was not easy to lay 
it aside. For even after the Reformation, King Ed- 
ward's first book enjoins these unleavened Wafers to be 
used, though with a little alteration indeed in relation to 
their size. The whole rubric, as it stood then, runs 
thus ; For avoiding all matters and occasion of dissension, 
it is meet that the Bread prey are d for the Communion be 
made, through all this Realm, after one sort and fashion ; 
that is to say, unleavened and round, as it was afore, but 
without all manner of print, and something more large and 
thicker than it was, so that it may be aptly divided in divers 
pieces : and every one shall be divided in two pieces at the 
least, or more, by the discretion of the Minister, and so dis- 
tributed. And men must not think less to be received in 
part than in the whole, but in each of them the whole body of 
our Saviour Jesus Christ. 

The Bread, I suppose, was ordered to he round, in 
imitation of the Wafers that had been used both in the 
Greek and Roman Church ever since the eleventh cen- 

34 See all these particulars Bingham's Antiquities.!. 15. c. 2. 
proved in Bona de Rebus Litur- }. 5,6. 
gicis, 1. 1. c. 2S, 5. 11. and in Mr. 



<jj the LorcVs Supper, or Holy Communion, 345 

iury^' : upon which were stamped the figure either of a Sec. XXX 
Crucifix, or the Holy Lamb. But in the rubric above, 
it is ordered to be made without all manner of prints arid ' 
something more large and thicker than it was ; the custom 
before being to make it small, about the size of a penny, 
to represent, as some imagine, the thirty pence for which 
our Lord was sold^^ These superstitions the Reforma- 
tion had laid aside ; but the rubric above mentioned 
still affording matter for scruple, it was altered at the 
review in the fifth of King Edward, when, in his second 
book, this rubric was inserted in the room of it ; And 
to take away the superstition which any person hath, or might 
have, in the Bread and Wine, it shall suffice thai the Bread be 
such as ts usually to be eaten at the table with other meats, 
but the best and purest zoheat-bread that conveniently may 
he gotten. And the same rubric, with some little differ- 
ence, is still continued, in our present Liturgy. Though, 
by the injunctions of Queen Elizabeth, Wafer-Bread Wafer- 
seems to have been again enjoined: for among some Brpad en- 
orders, at the end of those injunctions, this was one : Qu"gn e^. 
Where also it was in the time of King Edward the Sixth zabeth. 
iised to have the Sacramental Bread of common fine Bread ; 
it is ordered, for the more reverence to he given to these holy 
Mysteries, being the Sacraments of the Body and Blood of 
our Saviour Jesus Christ, that the said Sacramental Bread be 
made and formed plain, without any figure thereupon, of the 
same fineness cmdjashion, round, though somewhat bigger in 
compass and thickness, as the usual Bread and Wafer, hereto^ 
fore named Singing^Cakes, which served for the use of private 
Mass^'^, Though Bishop Cosin observes upon our pre- 
sent rubric, that " It is not here commanded that no un- 
" leavened or Wafer-Bread be used ; but it is only said, 
*' that the other Bread may suffice. So that though 
" there was no necessity, yet there was a liberty still 
" reserved of using Wafer-Bread, which was used in di- 
*' verse churches of the kingdom, and Westminster for 
" one, till the seventeenth of King Charles^^" For And aihw- 
which reason perhaps, though the Scotch Liturgy con- ed by the 
tinues the rubric that was first inserted in the fifth year f^^^^f^ ^' 
of King Edward ; yet a parenthasis is inserted to show 

35 Bertoldus Constantieasis de Bingham, 1. 15. c. 2. f . 5. 
Ordine Romano, Duraad. Ration- 37 See Bishop Sparraw's Col- 
al. 1. 4. c. 3j, n. 8. lection, pa^e 84, 85. 

36 Honorii Gemma Animae, 1. 38 See Dr. Nichols's additional 
1. c. 66. apud Bonam, and in Notes^ page 54. 

T T 



turgj. 



34G Of the Order for the Administration 

€hap. VI. that the use of Wafer-Bread is lawful ; (though it he law- 
' — ' fnl to have Wafer'- Bread) it shall suffice^ and so on, as in 

the rubric of our own Liturgy. 
Rubric 6. §. 64 Another thing about which there might be dis- 
The re- sension, is, how the Elements that remain should be dis- 
th^*rae-° posed of afterwards, and therefore it is provided by an- 
mentd how Other rubric, that if any of the Bread and Wine remain 
to be (Us- unconsecrated, the Curate shall have it to his own use*. For 
poped of. though it hath not been actually consecrated, yet by its 
being dedicated and offered to God, it ceases to be com- 
mon, and therefore properly belongs to the Minister as 
God's Steward. 

But if any remain of that which was consecrated, it shall 
not be carried oUt of the Churchy hut the Priest, and such 
other of the communicants, as he shall then call unto hirn, 
shall, immediately after the Blessing, reverently eat and 
dnnk the same]. In the primitive Church whatever of 
the consecrated Elements were left after all had commu- 
nicated, were either reserved by the Priest to be admin- 
istered to infirm persons in cases of exigency, that they 
might not die without receiving the blessed Sacrament^^ ; 
or else were sent about to absent friends, as pledges and 
tokens of love and agreement in the unity of the same 
faith"^". But this custom being abused, was afterwards 
prohibited by the Council of Laodicea'^S and then the re- 
remains began to be divided among the Clergy^^ ; and 
sometimes the other Communicants were allowed to par- 
take with them'*^, as is now usual in our Church, where 
care is taken to prevent the superstitious reservation of 
them formerly practised by the Papists. However, it 
would be convenient if the Scotch rubric were obser- 
ved, by which, to the end there may he little left, he that 
officiates is required to consecrate with the least. 



* First added in King Edward's second Book, 
t Added first to the Scotch Liturgy, and then to our owu 
at the last review. 



89 Euseb. Hist. Eccl. I. 6. c. 41 Can, 14. torn. i. col. 150. A. 

44. p. 246. C. Excerpt. Egbert. 42 Const. Apost. I. 8. c. 31. 

22. Concil. torn. vi. col. 1588. 43 Theophil. Alex. Can. 7. ap. 

40 Just. Mart. Apol. 1. cap. 85. Bevereg. Pandect. Canon. Apost. 

p. 12r, 128. Euseb. Hist. Eccles. &c. torn. ii. p. 572. F. 
L 5.C.24. pl95. B. 



r 



of the Lord^s Supper, or Holy Qommunion, 347 

§. ?. The {seventh rubric is a direction how the Bread Sec. X}IK. 

and fVine shall be provided. How they were provided, ; 

in the primitive Church 1 have ah-eady showed. Af- !J[Jgg%'^*(j 
terwards it seems it was the custom for every house in anj wine 
the parish to provide in their turns the holy Loaf ^ (uxi- how to he 
der which name I suppose were comprehended both the provided. 
Elements of Bread and Wine ;) and the good Man and 
good Woman that provided were particularly remember- 
ed in the prayers of the Church'*\ But by the first book of 
King Edward, the care of providing was thrown up- 
on the Pastors and Curates, who were obliged continu- 
ually to find ^ at their costs and charges in their cures, suffi- 
cient Bread and Wine for the holy Communion, as oft as 
their Parishoners should be disposed for their spiritual com- 
fort to receive the same. But then it was ordered, that, in 
recompence of such costs and charges, the Parishoners of ev- 
ery parish should offer every Sunday, at the time of the offertory, 
the just value and price of the holy Loaf, {with all such money 
and other things as were wont to be offered with the same,) to the 
use of the Pastors and Curates, and that in such order and 
course as they were wont to find, and pay the said holy Loaf, 
And in Chapels annexed, where the people had not been aC" 
customed to pay any holy Bread ; there they ivere either to 
make some charitable provision for the bearing of the char- 
ges of the Communion ; or else {for receiving of the same) 
resort to the Parish Church, But now, since, from this 
method of providing, several unforeseen inconveniences 
might, and most probably did, arise, either from the neg- 
ligence or obstinacy, or poverty of the parishoners ; it 
was therefore afterwards ordered, that the Bread and 
Wine for the Communion should be provided by the Curate 
and the Church-wardens, at the charges of the Parish ; and 
that the Parish should be discharged of such sums of money, 
or other duties which hitherto they have paid for the same, 
by order of their houses every Sunday. And this is the 
method the Church still uses ; the former part of this 
rubric being continued in our present Communion-office, 
though the latter part was left out, as having reference 
to a custom which had for a long while been forgotten, 

§. 8. The next rubric, as far as it concerns the duty Rubric 8. 
of communicating, has already been taken notice of. Ecclesia?- 
But the chief design of it is to settle the payment of Ec- *!*^^^ ^"" 
clesiastical Duties. For it is hereby ordered, that yearly g^j when 
at Easter every Parishoner shall reckon with his Parson, to be pai«i. 

44 See L'Estrange's Alliance, p. 172. 



348 . Of ihe Order for the AdministratiQV! 

pjap. VI. Viqar, or Curate^ or his or their deputy or deputies^ and 
'pay to them or him all Ecclesiastical Duties^ accustomably 
due, and then at that time to be paid*. What are the Du- 
ties here mentioned is a matterof doubt : Bishop Stilling- 
fleet supposes them to be a composition for Personal Tithes, 
(i. e. the tenth part of every one's clear gains,) due at that 
time''^ : but the present Bishop of Lincoln imagines them 
to be partly such Duties or Oblations, as were not im- 
mediately annexed to any particular office : and partly 
a composition for the Holy Loaf which the Communi- 
cants were to bring and offer, and which is therefore to 
be answered at Easter, because at that festival every 
person was, ev^en by the rubric, bound to communi- 
cate''^ They both perhaps may have judged right: for 
by an Act of Parliament in the second and third of Ed- 
ward VL such personal tithes are to be paid yearly at or 
before the feast of Easter, and alsp all lawful and accus'. 
tomary offerings, which had not been paid at the usual offer- 
ing'days'^'^, are to be paid for at Easter next following. 



*The rubric in King Edward's first book was this: Fur- 
thermore, every man and woman to be bound to hear and be 
at the Divine Service in the Parish Church where they may be 
resident, and there with devout prayer, or godly silence and 
meditation, to occupy themselves : there to pay their duties, to 
communicate once in the year at the least ; and there to receive 
and take all other Sacraments and Rites in this book appointed, 
And whosoever willingly upon no just cause doth absent them- 
selves, or doth ungodly in the Parish Church occupy them- 
selves ; upon proof thereof by the ecclesiastical laws of the 
realm to be excomraunicated, or suffer other punishment, as 
shall to the ecclesiastical judge (^according to his discretion) 
seem convenient. In all the other old books it began thus : 
And note, every parishoner shall communicate at the least three 
times in the year, of which Easter to be one ; and shall also 
receive the Sacraments and other Rites according to the order 
in this book appointed. The word Sacraments I suppose is 
used here in a large sense, for the other ordinances of Con- 
frmation. Matrimony, S^c which were all called Sacraments 
before, and for sometime after, the Reformation, 



45 Bishop Stilljngfleet's Eccle- suntide, and the feast of the dedi- 
slastical Cases, page 252. cation of the parish-church : but 

46 Bishop Gibson's Codex, vol. by an act of Hen. VIII. A. D, 
ii. page 740. 1536, they were changed to Christ- 
' 4% The upiial offering-days at mas, Easter, Midsumnacr, and Mi- 
gist were Christmas, Easter, Whit- chaelmas. 



of the Lord'^s Supper, or Holy Communion. 349 

§. 0. The last rubric is concerning the disposal of the Sec.XXXI. 
money given at the Communion, and was not added till -— 
the last review : but to prevent all occasion of disagree- J^%^„°°i 
ment, it was then ordered, that afler the divine service en- ti^g offer- 
ded, the money given at the offertory shall be disposed of to tory. how 
such pious and charitable uses, as the Minister and Church' *° be dis- 
•icardens shall think ft ; zcherein if they disagree, it shall he ^°^ 
disposed of as the Ordinary shall appoint. The hint was 
taken from the Scotch Liturgy, in which immediately 
after the blessing this rubric follows: Mfter the divine 
service ended, that which was offered, shall be divided in the 
presence of the Presbyter and the Church-wardens, whereof 
one half shall be to the use of the Presbyter, to provide 
him books of holy divinity ; the other half shall be faithful- 
ly kept and employed on some pious or charitable use, for 
the decent furnishing of thai Church, or the public relief 
of their Poor, at the discretion of the Presbyter and 
Church-wardens, 

Sect. XXXI. Of the Protestation'^, 

At the end of the whole office is added a ProtestatioQ The Pro- 
concerning the gesture of kneeling at the Sacrament of testatien, 
the Lord's Supper, and explaining the Church's notion 
of the presence of Christ's Body and Blood in the same. 
This was lirst added in the second book of king Edward, 
in order to disclaim any Adoration to be intended by 
that ceremony either unto the Sacramental Bread or Wine, 
there bodily received, or unto any real and essential pre- 
sence there being, of Chris t^s natural Flesh and Blood, 
But upon Queen Elizabeth's accession this was laid aside. 
For it being the Queen's design (as I have already ob- 
sesved more than once) to unite the nation as much as 
she could in one faith ; it was therefore recommended 
to the Divines, to see that there should be no definition 
made against the aforesaid notion, but that it should re- 
main as as speculative opinion not determined, but in 
which every one might be left to the freedom of his 
own mind. And being thus left out, it appears no more 
in an}' of our Common Prayers till the last review : at 
which time it was again added, with some little amend- 

*This protestation has been omitted in the American Prayer-book, 
being considered as no longer necessary. — To suppose that kneeling 
implied an adoration of the Host, was the result of arbitrary associa- 
tion. Am. Ed. 



350 Of the Ministration 

Chap. VI. ment of the expression and transposal of the sentences ji 
but exactly the same throughout as to the sense ; ex- 
cepting that the words real and essential Presence were 
thought proper to be changed for corporal Presence. 
For a real Presence of the Body and Blood of Christ in 
the Eucharist, is what our Church frequently asserts in 
this very office of Communion, in her Articles, in her 
Homilies, and her Catechism : particularly in the two 
latter, in the first of which she tells us. Thus much we 
must be sure to hold, that in the Supper of the Lord 
there is no vain ceremony/, no bare sign, no untrue 
figure of a thing absent ; — but the Communion of the BO' 
dy and Blood of the Lord in a marvelous incorporation^ 
which by the operation of the Holy Ghost — is through 
Faith wrought in the souls of the faithful^ irc.^* who there-, 
fore (as she farther instructs us in the Catechism'i verily 
and indeed take and receive the Body and Blood of Christ 
in the Lord'^s Supper, This is the doctrine of our Church 
in relation to the real Presence in the Sacrament, entire- 
ly different from the doctrine of Transubstantiation, 
which she here, as well as elsewhere"*^, disclaims : a doc- 
trine which requires so many ridiculous absurdities and 
notorious contradictions to support it, that it is needless 
to offer any confutation of it, in a Church, which allows 
her members the use of their Senses, Reason, Scripture, 
and Antiquity. 



CHAP. VII. 

Of the Ministration 0/ PUBLIC BAPTISM of 
INFANTS to be used in the Church, 

The Introduction. 

Having now gone through the constant offices of 
the Church, I come, in the next place, to those which 
are only to be used as there is occasion. And of these 
the office of Baptism, being the first that can regularly 
be administered, (as being the first good office that is 
done to us when we are born,) is therefore properly set 
first. In order to treat of which in the same method I 

48 First part of the Homily con- 49 Article XXVIll. and Homi- 
eerning the Sacrament. lies. 



of Public Baptism of Infants* 351 

have observed hitherto, it will be necessary, in the first I ntroduc. 
place, to say something of the Sacrament itself. ' 

§. 1. Water therefore (which is the matter of it) hath ^jj^ Wa- 
so natural a property of cleansing, that it hath been ter used 
made the symbol of Purification by all nations, and used by all na- 
with that signification in the rites of all religions'^ The gy^^ol o* 
heathens used divers kinds of Baptism to expiate their Purifica- 
e rimes"; and the Jews baptize such as are admitted tion. 
proselytes at large" ; and when any of those nations turn 
Jews, who are already circumcised, they receive them 
by Baptism only : with which ceremony also they pu- 
rified such heathen women as were taken in marriage 
by Jewish husbands. And this is that universal, plain, 
and easy rite, which our Lord Jesus adopted to be a 
mystery in his religion, and the Sacrament of Admis- 
sion into the Christian Church*^ 

§. 2. Nor can any thing better represent Regeneration Ho^ »* ty- 
or JVcw Birlh^ which our Saviour requires of us before jjg^^gijti,, 
we can become Christians*^ than washing with Water. 
For as that is the first office done unto us after our na- 
tural births, in order to cleanse us from the pollutions 
of the womb** ; so when we are admitted into the Church 
we are first baptized, (whereby the Holy Ghost cleans- 
es us from the pollutions of our sins, and renews us unto 
God^^) and so become, as it were, spiritual infants, and 
enter in to a new life and being, which before we had 
not. For this reason, when the Jews baptized any of 
their proselytes, they called it their Xew Birth, Regener^ 
ation, or being born again^^. And therefore when our 
Saviour used this phrase to Nicodemus, he wondered 
that he, being a master in Israel, should not understand 
him. And even among the Greeks this was thought to 
have such virtue and efficacy, as to give new life as it 
were to those who were esteemed religiously dead. For 
if any one that was living was reported to be deceased, 
and had funeral solemnities performed upon his account ; 
he afterwards, upon his return, abominated of all men, as 
a person unlucky and profane, banished and excluded 

50 To i)(fag eiy/t^u. Plut. Qusst. tism, Introduction, i, 1, 2. 
Rom. 53 Matt, xxiii. 19. 

51 Tert. de Bapt. c. 5. p. 225. 64 John iii. 3^7, 
D. & 226. A. 55 Ezek. xvi. 4. 

52 See this proved in Bp. 5& Tit. iii. 5. 

Hooper's Discourae on Lent, 57 See Dr. Wall on Infant-Bap. 

part ii. chap. 2. i. 2. page 159. tiim, latroductioB, f . 6, 
*fld in Dr. Wall on Infant-Bap- 



362 Of the Ministration 

Chap. VII. from all human coriversation, and not so much as ad- 
~ mitted to be present in the temples, or at the sacrifices 
of their gods, till lie was born again, as it were, by be- 
ing washed like a child from the womb ; a custom found- 
ed upon the direction of the oracle at Delphos- For one 
Aristinus falling under this misfortune, and consulting 
Apollo to know how he might be freed from it, his 
priestess Pythia returned him this answer : 

Occflt Trip h ^is^esTTi yvvi} rUrovfru rsXslroci, 

What women do^ when one in childbed lies, 
That do again ; so may''st thou sacrifice* 

Aristinus rightly apprehending what the oracle meant, 
offered himself to women as one newly brought forth, to 
be washed again with water. And from this example it 
grew a custom among the Greeks, when the like cala- 
mity befel any man, to expiate and purify him after this 
manner". And thus in the Christian Churchy by our 
Saviour's institution and appointment, those who are 
dead to God through sin, are born again by the washing 
of Regeneration^ and renewing of the Holy Ghost^*, And 
how proper (by the way) Water is to typify the Holy 
Ghost, may be seen by consulting several texts of Scrip- 
ture where Water and the Blessed Spirit are mentioned 
as corresponding one to another®^ 

That the primitive Christians had this notion of Bap- 
tism, I think may very fairly be asserted from those oth- 
er rites which they anciently used in the celebration of 
this mystery : such as were the giving the new-baptized 
Milk and Honey, and Salt, which were all given to In- 
fants new born^^ ; and the putting upon them white Gar- 
ments, to resemble the swaddling spoken of by EzekieP. 
Milk, Ho- All these, the ancient fathers tell us, were done to sig- 
ney, and ^[fy ^j^j represent spiritual Birth and Infancy, and out 
whUe^Gar- ^^ reference to what was done at the natural birth of 
ments, an- children^^ And therefore who can doubt but that the 
ciently principal rite of washing with Water (and the only one 
th-^new- ^"^^^^^ ordained by our blessed Saviour) was chosen by 
baptized, him for this same reason, to be the Sacrament of our 
For what inilation ; and that those who brought in the other rites 



reason. 



58 Plutarch. Quaeest. Romanae. 62 Ezek. xvi. 6. 

59 Tit. iii. 5. 6.S Barnabas c. 6. Tertul. de 

60 Isa. xliv. 3. John iv. 14, Bapt. c. 6. et contra Marcion. 1. 
John vii. 37, 38, 39. i. c 14. Hieron. adv. Luciferia- 

61. Isa. vii. 15. Ezek. xvi. 4. nos. Cyril. Catech. Mystag. 4, 



cf 



of Public Baptism of Infants, 333 

above meniioned, (lid so conceive of it, and for that rea- Iniroduc 
son took in tliose imitations ? In some churches indeed 



ihey have now for a long time been discontinued, for ^Q^j{,^uej 
they being only used as emblems to signify that the per- 
sons were become as new-born babes, they were left off 
at such limes, when, whole nations becoming Christians, 
there were hardly any other Baptism than of babes in a 
proper sense, who needed no such representations to 
signify their infancy. 

$. 3. As to the form of Baptism, our Saviour only in- '^Jl^ ^^f™ 
stituted the essential parts of it, viz* that it should be ^ 
performed by a proper Minister, with Water, in the name 
of the Father, Son, and Holy Ghost^*. But as for the rites 
and circumstances of the administration of it, he left 
them to the determination of the Apostles and the 
Church. Yet without doubt a form of Baptism was 
very early agreed upon, because almost all Churches 
in the world do administer it much after the same man- 
ner. The latter ages indeed had made some superflu- 
ous additions ; but our Reformers removed them, and 
restored this office to a nearer resemblance of the an- 
cient model, than any other Church can show. We 
have now three several offices in our Liturgy, viz. one 
for Public Baptism of Infants in the Church, another for 
Private Baptism of Children in Houses, and a third for 
such as are of Riper Years^ and able to answer for thcm^ 
selves* 

The first is what is now most commonly used : for 
there being but very few adult persons, who now come 
over to the Church, Infants are generally the persons 
that are baptized: and they being appointed to be 
brought to church, except in danger of death, the public 
form of Baptism is there ordered to be used. Of this 
therefore I propose to treat in order at large, and only 
to take notice of those particulars in the others which 
differ from this. 

§. 4. And the office we are now upon being appointed Infant 
for Infants, it will be proper to premise a few general ^^Pjj^™ 
hints in relation to baptizing them. For that reason 1^"*' ® 
shall here observe, that as baptism was appointed for 
the same end that Chxumcision was, and did succeed in 
the place of it ; it is resonable it should be administered 
to the same kinds of persons. For since God commau- 

64 Matt, xxviii. 19. 

U u 



354 Of the Minis hation 

Chap. VII. ded Infants to be ci^cumcIsed*^ it is not to be doubted 
" but that he would also have them to be baptized. Nor 

is it necessary that Christ should particularly mention 
Children in his commission*^^ : it is sufficient that he did 
not except them : for that supposeth he intended no al- 
teration in this particular, but that Children should be 
initiated into the Christian as well as into the Jewish 
religion. And indeed if we consider the custom of the 
Jews at that time, it is impossible but that the Apostles^ 
to whom he delivered his commission, must necessarily 
understand him as speaking of Children, as well as of 
grown or adult persons. For it is well known that the 
A custom Jews baptized, as well as circumcised, all proselytes of 
among the ^y^^ nations or Gentiles, that were converted to their re- 
baptize In- ligion* And if any of those converts had infant children 
fants. then born to them, they also were, at their father's desire^ 
both circumcised and baptized, if males ; or if females, 
only baptized, and so admitted as proselytes. The 
child's inability to declare or promise for himself was not 
looked upon as a bar against his reception into the cov- 
enant: but the desire of the father to dedicate him to 
God, was accounted available and sufficient to justify 
his admission*. Nor does the ceremony of Baptism ap- 
pear to have been used amongst the Jews upon such ex- 
traordinary occasions only ; but it seems rather to have 
been an ordinary rite constantly administered by them, 
as well to their own, as to the children of proselytes ; 
for the Mishna prescribes the solemn Washings as well 
as the Circumcision of the child, which I know not how 
to interpret, if it is not to be understood of a Baptismal 
Washing^^ 
No altera- This therefore being the constant practice of the Jews, 

tion in that 

respect in- 

tended by 

our Sa- * This is only to be understood of such Children as were 

viour. ijQi-n before their Parents themselves were baptized : for 

all the Children that were born to them afterwards, they 
reckoned were clean by their birth, as being born of parents 
that were cleansed from the polluted state of hethenism, and 
were in the covenant of Abraham, and so natural Jews^^, 



65 Gen, xvii. 12. Wall's Introduction to his Histo- 

66 Matt, xxviii. 18. ry of Infant-Baptism. 

67 See this, and what is said 68 Misna de Sabbato, c. 19. §. 
a'bove^ proved at large in Dr. 19. Vide et R. Obadiah de Bar- 

tenora, et Maimon. in locum. 



of Public Baptism of Infan is, 355 

and our Saviour in his commission making no exception, Introduc, 
but bidding his Apostles ^o and disciple all nations^ bap- — — — 
iizing thcm^ &c. 1 think that is a sutficient argument to 
prove, that he intended no alteration in the objects of 
Baptism, but only to exalt the action of baptizing to a 
nobler purpose, and a larger use. For when a commis- 
sion is given in so few words, and there is no express 
direction what they should do with the Infants of those 
who become disciples ; the natural and obvious inter- 
pretation is, that they" must do in that matter as they 
and the Church in which they lived had always used 
to do. And we may assure ourselves, that had the 
Apostles left children out of the covenant, and not re- 
ceived them as members of the Church ; the Jews, who 
took such care that their children should not want their 
own Sacrament of initiation, would certainly have urged 
this as a great objection against the Christian religion. 
But we do not read of any such objection ever made, 
and therefore we may depend upon it, that the Apostles 
gave them no room for it. 

It is true indeed, it has been often objected to us, that T'^^ *'" 
the Scriptures make no express mention of the Baptism tj^g jj^^, 
of Infants; to which we might reply, were the objection Testament 
true, that neither do the Scriptures make any express "o argu- 
mention of the alteration of the Sabbath : and yet I be- ^Jjjgt 
lieve there are but few of those who are of a different infant- 
opinion frooj us, in the point before us, but who think Baptism, 
the observation of the first day of the week is sufficient- 
ly authorized from the New Testament : and yet this 
is not more clearly implied than the other. We read 
in several places of whole households bting baptized^^^ 
without any exception of their Infants or Children. 
Now it is very unlikely that there should be so many 
households without children ; and therefore, since none 
such are excepted, we may conclude that they were 
baptized as well as the rest of the family : only the 
Baptism of adult persons being more for the honour of 
the Christian religion, the holy writers chose only to 
name the chief persons baptized, thinking it sufficient to J^^ ^^^ 
include their children and servants under the general (he*New 
terras of all theirs^ or their households. And what makes Testament 
it still more probable that children were really included makes as 
in these terms, is that the Scriptures no where mention ^"^Jngj t^g 
the deferring the Baptism of any Christian's child, or Antip^do- 

baptists as 
69 Acts xvi, 15, 33. 1 Cor. i. 16. against us. 



356 Of the Minis I rui ion 

Chap. VIT. the putting it off till he came to years of discretion. 
"^^ An argument that surely may as justly be urged against 

the adversaries to Infant-Baptism, as the silence of the 
Scriptures is against us. 
Infant- But it seems this objection of the silence of the Scrip- 

Baptism tures is not true. For the learned Dv. Wall has suffici-. 
fro*^' the ^^^^y rescued a passage in the New Testament fi-om the 
NewTts- g^^->ss of the moderns; and showed, both by comparing 
tament. it with Other texts in Scripture, and from the interpreta- 
tion of the ancients, that it cannot fairly be understood 
in any other sense than of the Baptistm of Infants. 
The passage I mean is a text in St. Paul's first Epistle 
to the Corinthians^^ Else were your children unclean^ but 
now they are holy: on which he shows from several pla- 
ces of the Old 'lestament'^ (?". e. from the original texts, 
and the interpretation given of them by the learned 
Jews,) that to mnctify^ or make holy^ was a common ex- 
pression among the Jews for baptizing or washing'^* It 
is also plain from the New Testament, that the same 
expression is twice used by this same Apostle in this 
same sense, viz. once in the Epistle from whence this 
text is taken", and once again in his Epistle to the Ephe- 
sians^'*. He also refers to a learned anthor to show, 
that it was a common phrase with the ancients, to say 
that an infant or other person was sanctified or made 
holy, when they meant that he was baptized". Some 
instances of which he also gives himself, as they come 
in his way upon other occasions^'^. And it is certain, 
that this sense of this place in St. Paul very much illus- 
trates what go-es before. The Apostle was directing, 
that if any man or woman had a husband or wife that 
did not believe, they should not separate or part, if the 
unbelieving person was still willing to cohabit ; the rea- 
son of which he says is, because the unbelieveing husband 
is sanctified, or, (as it is in the Greek, and as all com- 
mentators agree it should be translated,) an unbelieving 
husband has been sanctified by the wife ; i. e. it has often 
come to pass, that an unbelieving husband has been 

70 Chap. vii. 14. 75 Mr. Walker's Modest Plea 

71 Exod. xix. 10. Levit. vi. 27. for Infant-Baptism, chap. 29. 

2 Sam. xi. 4. 76 Dr. Wall, ut supra, and 
7'2 Ur. Wall's History of In- chap. 15. }. 2- chap. 18. ^ 4. and 
fant-Baptism, part i. chap. 11. J. chap. 19. f. 19. See also his De- 
li, fence of his Historjr against Mr. 

73 1 Cor. vi. 11. G^le, page 363, &c. 

74 Epi). 7. 26. 



of Public Eapl'ism of Infants, 357 

brought to the faith, and so to Baptism, by his wife; I«itroduc^ 
and an unbelieving wife has, in the same sense, been sanc» - 
iificd by her husband. As proof of which he observes in 
the close, Else would your children be unclean^ but now 
they are holy ; i. c. if it were not so, or if the wickedness 
or infidelity of the unbelieving part did usually prevail, 
the children of such would generally be kept unbapti- 
zed, and so be unclean : but now, by the grace of God, 
we see a contrary effect ; for they are generally bapti- 
zed, and so become sanctified or holy. This exposition 
(as Dr. Wall observes) is so much the more probable, 
because there has been no other sense of those words 
yet given by expositors, but what is liable to much dis- 
pute : and that sense especially, which is given by our 
adversaries, {viz, of Legitimacy in opposition to Bastar- 
dy,) seems the most forced and farfetched of all. 

but though we could not be able to produce from Infant- 
Scripture any express mention of the Baptism of Infants ; ^^^^'^^ 
yet when we descend to the writers of the next succeed- from the 
ing ages, we have all their testimoniea unanimous on our writings of 
side. And surely they must be allowed to be compe- ^'^^ ."^^^^ 
tent witnesses of what was done by the Apostles them- ^^thers. 
selves. They could tell whether themselves or their 
fathers were baptized in their infancy, or whether it was 
the Apostles' doctrine or advice to stay till they were 
grown up to years of maturity. But now in none of these 
do we meet with any thing that favours the opinion of our 
adversaries, but almost in all of them a direct confuta- 
tion of their errors. In some of them we have express 
and direct mention of the practice of the Church in bap- 
tizing Infants ; and even in those in whose way it does 
not come to say any thing as to the age when Baptism 
should be administered, we have frequent sentences from 
whence it may be inferred by way of implication. St. 
Clement, in the Apostles' times, speaks of Original Sin 
as affecting Infants^^ : if so, then Baptism is necessary 
to wash it away. Justin Martyr affirms, that Baptism is 
to us in the stead of Circumcision"^® ; from whence we 
may fairly conclude, that it o;]ght to be administered to 
the same kinds of persons. In another place^*, he men- 
tions several persons, who were discipled (or made disci- 
ples) to Christ, whilst children : which plainly intimates, 

77 Cl^m. Rom. Eph. i. ad Cor. Edit. Steph. 

c. xvii. 79 Just. Mart. Apol. 1. prope 

78 Dialog, cum Trjph. p. 59. ab initio. 



sm 



Of the Ministration 



Ghap. VII. that children may be made disciples and consequently 
•~-^"~"" may be baptized. For the only objection of the Anti- 
paedobaptists against Infant-Baptism, is their incapacity 
of being made disciples. Now here they may perceiv^ 
that if Justin rightly understood the word, children may 
be disciples. And it is worth observing, that the per- 
sons he here speaks of are said to be sixty and seventy 
years old: and therefore if they were discipled and bap- 
tized when children, it follows they must be baptized 
even in the days of the Apostles. But to proceed : Irc- 
nasus, who lived but a little after Justin, reckons Infants 
among those who were born again to God^^. A phrase, 
which in most ecclesiastical writers, and especially in 
Irenaeus, is generally used to signify that Regeneration, 
which is the effect of Baptism^^ And that this must be 
the sense of the word here, is plain, because Infants are 
not capable of being born again in any other sense. 
TertuUian again, a few years after him, speaks of Infant- 
Baptism as the general practice of his time ; though by 
the heretical notions which it is probable he had then 
imbibed, he thought the deferring of it was more profit- 
able^^ In the next century, Origen, in several places, 
expressly assures us that Infants were baptized by the usage 
of the Church^^. And lastly, about the year 250, (which 
was but 150 years after the Apostles,) St. Cyprian, 
with sixty-six Bishops in council with him, declared 
all unanimously, that none were to be hindered from 
Baptism and the Grace of God : '^ Which rule,"saith he, 
" as it holds for all, so we think it more especially to be 
" observed in reference to Infants, and persons newly 
'• born*"**." The same might be shown from all the 



* This consultation was held, not to decide whether In- 
fants were to be baptized, (that they took for granted ;) but 
whether they might regularly be baptized before the eighth 
day. Upon which the resolution of the whole council was 
formed, that Baptism is to be denied to none that is born. 



80 Omnes enim venit per sem- 
etipsum salvare : omnes inqnam 
qui per eum renascuntur in Deum; 
Infantes et Parvulos. et Pueros, et 
Juvenes, et Seniores. Iren?Bus adv. 
Haeres. 1. 2. c. 39. 

81 See this proved at large in 



Dr. Wall's History of Infant-Bap^ 
tism, part i. chap. 3. 

82 Tertul. de Bapt. c. 18. 

83 Orig. Horn. 8. in Lev. xii. 
xiii. part. i. p. 90. Horn. 14. in 
Luc. ii. part. ii. p. 142, L. 

84 Cjpr. Ep. 64. p. 158. 



oj Public Baptism of Infants, 3ii9 

other fathers of the three first centuries, who all speak Sec !• 

of it as a doctrine, settled and established from the be- 

ginning of Christianity, without once questioning or op- 
posing it ; which certainly they would have done in 
some or other of their works, had they known it to have 
been an innovation, contrary to the doctrine or practice 
of the Apostles. 

But 1 have already been too lonoj upon a single parti- 
cular, and must therefore refer the more inquisitive rea- 
der to the learned labours of an eminent divine^^, who 
has exhausted the subject to the satisfaction and honour 
of the English Church. 

Sect. I. Of the Rubrics before the Office, 

^- It appear eth by ancient writers^ (as was expressed in Rubric i. 
the rubric till the last review,) that the Sacrament ofBap^ Baptism 
tism in the old time was not commonly ministered but at ^""-^ j^ 
two times in the year, at Easter and at Whitsuntide : at tered only 
Easter, in remembrance of Christ's Resurrection, of at Easter 
which Baptism is a figure^® ; and at Whitsuntide, in re- »«<! Whit- 
membrance of the three thousand souls baptized by the ' 
Apostles at that time". For this reason in the Western 
Church, all that were born after Easter were kept until 
Whitsunday ; and all that were born after Whitsunday 
were reserved until next Easter : unless some imminent 
danger of death hastened the administration of it be- 
fore^*. Though in the Eastern Church, the feast of 
Epiphany was also assigned for the administration of this 
Sacrament, in memory of our Saviour's being, as it is 
supposed, baptized upon that day^^* And about the 
eighth or ninth century, the time for solemn Baptism 
was enlarged even in the Latin Church, all churches 
being moved by reason of the thing, to administer Ba- 
ptism (as at first) at all times of the year^°. 

But yet though the custom above mentioned be now grozon rp^ j^^ ^^^^ 
out of use, and (as the old rubric goes on) cannot, for ministered 
many considerations, be well restored again ; it is thought now only 
good to follow the same, as near as conveniently may be, "P°" ^""' 
And therefore our present rubric still orders, that the hoW-days. 

8.5 Dr. Wall's History of Infant- de Coron. Milit, 
Baptism. 89 Greg. Naz. Oraf, 40. vol. i. 

86 Rom. vi. 4. pag. 54. A. 

87 Acts ii. 41. 90 See this proved in Dr. Nich- 

88 Be»tus Renanin. in TertulJ, ols's note (h) upon this rubric 



360 



Of the Miiiislraliofi 



Chap. vn. 



Except in 
cases of 
neceesitj. 



The irre- 
gularity 
and scan- 
dal of ad- 
minister- 
ing Bap- 
tism at 
home. 



people he admonished^ that it is most convenient that Bap- 
tism should not be administered but upon Sundays and oth- 
er holy-days^ when themosl number of people come together : 
as zoell for that the congregation there present may testify 
the receiving of them that be newly baptized into the number 
of ChrisCs church-^ as also because in the Baptism of In- 
fants every man present may be put in remembrance of his 
own profession made to God in his Baptism. For this cause 
also, it is farther declared expedient, that Baptism be ad* 
ministered in the vulgar tongue. J^evertheless (if riecessity 
so require) children may be baptized upon any other day^ or 
(as it was worded in the old Common Prayers) children 
may at all times be baptized at home, or lastly, as it was 
expressed in the first book of King Edward, either at 
church or else at homt, 

§. 2. But then it is to be observed, that if the occasion 
be so urgent as to require Baptism at home, the Church 
has provided a particular office for the administration of 
it ; which directs, that the essential parts of the Sacra- 
ment be administered immediately in private ; but de- 
fers the performance of the other solemnities till the 
child can be brought into the church. As to the office 
we are now upon, it is by no means to be used in any 
place but the church. It is ordered to be said at thefont^ 
in the middle of the Morning or Evening Prayer, and 
all along supposes a congregation to be present; and 
particularly in one of the addresses which the Priest is 
to use, it is very absurd for him to tell the godfathers 
and godmothers in a chamber , that they have brought the 
child thither to be baptized, when be himself is brought thith- 
er to baptize it. It is still more absurd for him in such a 
place to use that expression. Grant that whosoever is here 
dedicated to thee by our office and ministry^ &c. For he 
knows that the word here cannot be applicable to the place 
he is in : nor yet has he any authority to omit or alter 
the form. 

If we look back into the practice of the primitive 
Church, we shall find that the place where this solemn 
act was performed was at first indeed unlimited : In any 
place where there was water, as Justin Martyr tells us®^ ; in 
ponds or lakes, in springs or rivers, as Tertullian speaks^* ; 
but always as near as might be to the place of their 
public assemblies. For it was never (except upon ex- 
traordinary occasions) done without the presence of the 
congregation. A rule the primitive Christians so zeal- 



91 Apol. 1. c. 79. p. 516. Im. 8.9. 92 De Bapt. c 4, p. 225. C 



0/ Public Baptism of Infanis* SSI 

busly kept to, that the Tnillnn council does not allow Sec. h 

this holy Sacrament lo be administered even in Chapels-- ^^ 

that were appropriate or privalcj but only in the Public 
or Parish Churches; punishin;^ the poi-sons offending, 
if CIer2:y, with Deposition ; if Lciity, with Excommuni- 
cation^^ 

In our own Church indeed, since our unhappy confu- 
sions, this office hath been vQvy frequently made use of 
in private; and some Ministers have thought themselves, 
to prevent the greater n\ischief of separation, necessitated 
to comply with the obstinacy of the greater and more 
powerful of their parishioners; who, for their ease or 
humour, or for the convenience of a more splendid and 
pompous christening, resolving to hfive their children 
baptized at home, if their own Minister refuse it, will get 
some other to do it. 

But such persons ought Calmly to consider how con* 
trary to reason and the plain design of the institution of 
this Sacrament, this perverse custom, and their obstinate 
persisting in it, is. For what is the end of that sacred 
ordinance, but to initiate the person into the Church of 
Christ, and to entitle him to the privileges of it ? And 
where can there be a better representation of that soci- 
ety, than in a congregation assembled after the most 
Solemn and conspicuous manner for the worship of God, 
and for the testifying of their communion in it ? Where 
can the profession be more properly made before such 
admission ; where the stipulation given, where the prom- 
ise to undertake the duties of a Christian, but in such an 
assembly of Christians ? How then can all this be done 
in confusion and precipitance, without any timely notice 
or preparation, in private, in the corner of a Bed-Cham- 
ber,Parlour, or Kitchen, (where I have known it to be ad- 
ministered,) and there perhaps out of a Bason, or Pipkin^ 
a Tea-Cup, or a Punch Bowl, (as the excellent Dr. Wall 
with indignation observes^) and in the presence of only 
two or three, or scarce so many as may be called at 
congregation ? The ordinance is certainly public ; public 
in the nature and end of it, and therefore such ought 
the celebration of it to be ; the neglect whereof is the! ' 
less excusable, because it is so easily remedied- 

II. The next rubric (which was added at the last re- Kubrick 2.' 
view) is concerning the Godfathers and Godmothers^ ^^^ o'^s'^ 

"^ nal and an- 

93 Can. 59. torn. yi. cqI. 1170. 94 See Dr. Wall against Mn Godfathera 

^' ^ Gale, page 405» and God- 

-«■ 3E; Mothers. 



&^2 Of the Ministration 

Chap. VIL The use of which in the Christian Church was derived 
■ from the Jews, as well as the initiation of Infants itself^'. 
And it is by some believed that the 'witnesses mentioned 
bj Isaiah at the naming, of his soix^^, were of the same na- 
ture with these sureties^^ 

§. 2. In the primitive Church they were so early, that 

them"*^° it is not easy to fix the time of their beginning. Some 
of the most ancient fathers make mention of thern^ and 
through all the successive ages afterwards we find the 
use of them continued, without any scruple or interrup- 
tion, till the Anabaptists, and other Puritans of late 
years, raised some idle clamours against them. Some 
of these I shall have a properer place to speak to here- 
after. In the mean while I desire to observe in general, 
that since the laws of all nations (because Infants cannot 
speak for themselves) have allowed them guardians to 
contract for them in secular matters ; which contracts, if 
thpy he fair and beneficial, the Infants must make good 
when they come to age ; it cannot, one would think, be 
unreasonable for the Church to allow them spiritual 
guardiam, to promise those things in their name, with- 
11 ^^c .„ o^^t which they cannot obtain salvation. And this too^ 

called bur- , .•/ . . i ^-^i i i i 

eties, Wit- ^t the same time, gives security to the Church, that the 

nesses.and children shall not apostatize, from whence they are cal- 
GoH^th- ]g(] sureties / provides monitors to every Christian, to re^ 
*"' ^' mind them oi the vow which they made in their pre- 
sence, from whence they are called witnesses ; and bet- 
ter represents the New Birth, by giving the Infants new 
and spiritual relations, whence they are termed Godfa- 
thers and Godmothers, 
the num- §• 3. How long the Church has fixed the number of 
^ul^^ these sureties, 1 cannot tell ; but by^ a constitution of 
Edmund Archbishop of Canterbury, A. D. 1236% and 
in a Synod held at Worcester, A. D. 1240^ 1 find the 
same provision made as is now required by our rubric, 
viz. That there should be for every Male Child that is to be 
baptized, two Godfathers and one Godmother, and for every 
Female one Godfather and tico Godmothers. 

95 See this proved in Dr. Light- 18. pag. 231. C. Fidejussores, An- 
ft)ot, vol. ii. piige 119. gustin. Serm. 168. in Append, ad 

96 I.saiah viii. 2. torn. v. col. 329. C, 

97 Vid. Jun. et Tremel, in Lo- 99 Bishop Gibson's Co^ex, vol. 
cum. i, page 439. 

98 ngoo-*6/)*vTe?, Just. Mart, ad 1 Sjnod. Wigorn. cap. 5. apnd 
Orthodoxos. 'Av*<ro;to/, Dionys. Concil. per Labbe, torn, xi, par* 
Areop. Eccles. Hi&r. c. ^. p, 77. i. col. 57b, t'. 
B. G. Spon»ores, Tert. de Bapt. «. 



them. 



of Piihlic Baptism oflvfants, 363 

§. 4. By the twenty-ninth canon of our Church, no Sec. J. 
Parent is to be admitted to answer as Godfather for his ~~ T" 
OKU child^.* For the parents are ah-eady engag(>d un- ^^.^^l^^^^Q} 
der such strict bonds, both by nature and religion, to persons to 
take care of their children's education, that the Church be admit- 
does not think she can lay them under greater : but still [hef?and" 
makes provision, that if, notwithstanding these obliga- Oodmoth- 
tions, the parents should be negligent, or if it should ers. 
please God to take them to himself before their children 
be grown up; there yet may be others, upon whom it 
shall lie to see that the children do not want due instruc- 
tions, by means of such carelessness, or death of their 
parents. And for a farther prevention of people's en- 
tering upon this charge, before they are capable of un- 
derstanding the trust they take upon themselves, it is 
farther provided by the above-mentioned canon, that 
no person be admitted Godfather or Godmother^ before the 
said person so undertaking hath received the holy commun* 
ion. • 

III. JVheri there are children to be baptized^ the parents Rubric 3: 
shall give knowledge thereof over nighty or in the mornings 
before the beginning of morning prayer, to the Curate. And 
then the Godfathers and Godmothers, and the people zoith 
the children, must be ready at the Fontt, so called, ^^°,*!j^^^ 
I suppose, because Baptism, at the beginning of 
Christianity, was performed in springs or fountains. 
They were at first built near the Church, then in the 
church-porch, and afterwards (as it is now usual amongst 
us) placed in the Churph itself, but still keeping the 
lower end, to intimate that Baptism is the enh-anct inio 



t Musi he ready at the church^door. So the first book of 
King Edward, which also orders in the last rubric at the 
end of the office, that if the. number of children to he baptized, 
and the multitude of people present he so great that they can- 
not conveniently, stand at the churck-door, then let them stand 
within the church in some convenient place, nigh unto the 
church-door ; and there all things to be said and done appoin^ 
ted to be said and done at the church-door. 

2 See also Queen Elizabeth's Bishop Sparrow's Collection, page 
AdvertiBeoaents, a, D. 1563, iu 125. 



*In the American Prayer-Book, the Rubric permits that "Parents 
sl^alj be admitted as Sponsors, if it be desired,"— ►^w*. Ed^ ^ 



3S4 . Of the Minis tralian 

C hap. VI I. the mystical Church. In the primitive times we meci 
Wh |~'^^^^^^ them very large nnd capacious, not only that they 
ced^at^tfTe "^'§^^ comport VvMth the general customs of those times, 
Jower end viz, of persons being imniersed or put under water ; but 
pf the also because the stated times of Baptism returning so 
Formerly s^^*^^*^? great numbers were usually baptized at the 
yery large, same time. In the middle of them was always a parti' 
tion ; the one part for men, the other for women ; that 
so, by being baptized asunder, they might avoid giving 
oiFence and scandal. But immersion being now too gen^ 
orally discontinued, they have shrunk into little small 
fonts, scarce bigger than mortars, and only employed 
to hold less basons with water, though this last be ex- 
pressly contrary to an ancient advertisement of our 
Church^. It is still indeed required that there be a font 
of sU)ms ^ ^" ^^'^^y church made of stone\ because, saith Durand% 
'the water that typified Baptism in the v/ilderness, flowed 
from a rock% Qnd because Christ, who gave forth the 
living water, is in Scripture called the CornerSione and 
the Rock* 
Baptism, §. 2. At this font the children, &c* are to be ready, 
^erfo^^ d^ ef/Zier immediately afier the last lesson at morning prayer, 
^fter the ^'' ^^^^ immediately^ after the last lesson at evening prayer^ 
second (is the Curate by his discretion shall appoint. The reason 
Ipsson, of which I take to be, because by that time the whole 
congregation is supposed to be assembled ; which shews 
the irregularity (which prevails much in some churches) 
of putting off christenings till the whole service is over, 
and &o reducing them (by the departing of the congre-* 
gation) to almost private Baptisms, 

SiiCT, II. Of the preparative Prayers and Exhortations^ ia 
be used before the Administration of Baptism^ 

The first j^ T[^HE people with the children, being ready, and 
gues ion, ^j^^ Priest coming to the Font, {which is then to be filed 
withpure water,) as our present rubric directs, and stan^ 
ding there^ is, in the first place, to ask, Whether the child 
has been already baptized or no ? The reason of which is, 
because Baptism is never to be repeated : for as there 
is but qne Lord and one Faith, so there is but one Bap-> 

3 See the Advertisements of 5 Rational. Divin. Offic. 1. 6^ 
Queen Elizabeth, A. D, 1564. in c. 82. num. 25. fol. 364. 

Bishop Sparrow, pas;^ Igi. 6 ExQd. xvii, 6. 

4 C^non XVIII, " 



of Public Baptism of Infants, 3G5 

iism\ And in the primitive Church those that stood up g ^^- "- 
so earnestly for rcbapiizing those who had been baptiz- " 
ed by heretic?, did not look upon that as a second Oap- 
tism,but esteemed that which had been conferred by here- 
tics as invalid ; seeing heretics, being out of the Church, 
could not give what ihey had not^ And others, rather 
than repeat that Sacrament, allowed even that Baptism 
to be vjlid which was administered by heretics, if it ap- 
peared liiat it had been performed m the name of the Fa- 
ther, and of the Son^ and of the Holy Ghosts 

II. If the Minister be answered, that the child hath !^'-^ ^?' 
not been baptized, he then begins the solemnity with an 
Exhortation to pray; for there being a mutual cove- 
nant in this Sacrament between God and Man, so vast a 
disproportion between the parties, and so great a con- 
descension on the part of the Almighty, (who designs 

only our advantage by it. and is moved by nothing but 
his ow^n free grace to agree to it ;) it is very reasonable, 
the whole solemnity should be begun with an humble 
address to God. 

III. For which purpose follow two Prayers: in the The two 
first of which we commemorate how God did typify this ^^^^y^^?' 
Salvation, which he now gives by Baptism, in saving 
Noah and his family by Water'^^ and by carrying the 
Israelites safe through the Red-Sea^°, as also how Christ 
himself, by being baptized, sanctified Water to the mys- 
tical washing aioay of sin : and upon these grounds we 
pray that God by his Spirit will wash and sanctify this 
child, that he may be delivered from his zcralh, received 

into the ark of his church, and so filled with grace as to 
Uve holily here, and happily hereafter*. 

In the second prayer, to express our earnestness and 
importunity, we again renew our address, requesting, 
first, That this child may be pardoned and regenerated ; 
and, secondly, That it may be adopted and accepted by- 
Almighty God. 



* The first prayer in King Edward's book was a little dif- 
ferently expressed ; but to the same sense, the language OQn 
}y being afterwards amended, 

7 Eph. ir. 5. Const. 1. 6. c. 15. Cyril. Hieroe, 

8 Tert. de Bapt. c. 15. page Prsef. i. 4. p. 6. 
530. B. Cyprian. Hi?t. Concil. 9 1 Pet. iii. 20, 21. 
Cartha^. pag, 229, &c. Apost. 10 X Cor. x. 2^ 



3C6 Of tlit Minis Ir alien 

^hap^I. 5. 2. Between these two prayers in King Edward's first 
~ ~; Liturgy, the Priest was to ask the name of the child of its 
^,,.Q^\in^^ of Godfathers and Godmothers, and then to make a Cro5* 
(iiepersons upon its Forehead and Breast^ saying, 
baptized in N, Receive the sign of the holy Cross both in thy Forehead 
the ^''"'' ^"^ "^ '^^ Breast^ in token that thou shall not be ashamed 
Church, io confess thy Faith in Christ crucified ; and so on as in 
our own form, only speaking all along to the child. This 
is now done only upon the Forehead,, and reserved till 
after the child is baptized : though it is manifest there 
were anciently in the primitive Church two several sign- 
ings with the cross : viz. one before Baptism", as was or- 
dered hy our first Liturgy; and the other after it, which 
was used with Unction at the time of Confirmation, of 
which f shall have occasion to speak hereafter. Why the 
Crossing which we now retain is ordered after Baptism, 
will be shewn when I come to that part of the service. 
Exorcie- ^' ^' ^^^^^^ ^^^ second of these prayers, in the first Li- 
in^. anian- ^"^'gy of King Edward, follows a form of exorcism,^ which 
cicDtprac- 1 have printed in the margint, which was founded upon 
tice^m a custom that obtained in the ancient ages of the Church, 
^ ' to exorcise the person baptized, or to cast the Devil out 
of him, who was supposed to have taken possession of 
the catechumen in his unregenerate state. And it can- 
not be denied but that possessions by evil spirits were 
very frequent before the spreading of the Gospel, when 
we read that mnny of them were ejected through the 
name of Christ. But the use of exorcism, as an ordinary 
rite in the administration of Baptism, cannot well be 
proved from any earlier authors than of the fourth cen- 



]Then let the Priest,^ looking upon the Children., say, 
I command thee., unclean Spirit., in the name of the Father^ 
of the Son,) and of the Holy Ghost,^ that thou come out and de- 
part from these Inf ants ^whom our Lord Jesus Christ hath vouch- 
safed to call to his holy Baptism.^ to be made members oj his 
Body, and of his holy Congregation. Therefore, thou cursed 
Spirit,, remember thy sentence^ remember thy judgment, remem- 
her the day to be at hand, wherein thou shalt burn in fire ever- 
lastins;, prepared for thee and thy angels. And presume not 
hereafter to exercise any tyranny towards these Infants, whom 
Christ hath bought with his precious Blood, and by this hi^ 
holy Baptism calleth to be of his flock. , 



11 Ambr. de iis qui initiantur, a, 
4. August, de Sjm^^Qln, 1. 2. C; 1. 



of Public Baptism of Infants^, 567 

(ury, when it was taken in to denote that persons, before Sec. U. 
they were regenerate by Baptism, were under the king- 
dom of darkness, and held by the power of sin and the 
Devil^^ But it being urged by Bucer, m his censure of 
the Liturgy, that this Exorcism was originally used to 
none but Demoniacs, and that it was uncharitable to im- 
agine that all were Demoniacs who came to Baptism^^ ; 
it was thought prudent by our Reformers to leave it out 
of the Ijiturgy, when they took a review of it in the fifth 
and sixth of King Edward. But to proceed in our own 
office. 

IV. The people standing up, (which shews that they The Gos- 
were to kneel at the two foregoing prayers,) the Minister, ^f' ^^,^ 
in the next place, is to read to them a portion out of the chose. 
Gospel of St. Mark*. Which, though anciently applied 
to the Sacrament of Baptism^*, has been censured by 
some as improper for this place; because the children 
there mentioned were not brought to be baptized. But 
if people would but consider upon what account the Gos- 
pel is placed here, I cannot think but they would retract 
so impertinent a charge. In the making of a covenant, 
the express consent of both parties is required: and 
therefore the covenant of Baptism being now to be 
made, between Almighty God and the child to be bapti* 
zed ; it is reasonable, that, before the Sureties engage in 
behalf of the Infant, they should have some comfortable 
assurances, that God on his part will be pleased to con- 
sent to and make good the agreement. For their satis- 
faction, therefore, the Priest, who is God's ambassador, 
produces a warrant from Scripture, (the declaration of 
bis will,) whereby it appears that God is willing to re- 
ceive Infants into his favour, and hath by Jesus Christ 
declared them capable of that grace and glory, which 
on God's part are promised in this Baptismal Covenant: 
wherefore the Sureties need not fear to make the stipu- 
lation on their part, since they have God's own word, \ 
that there is no impediment in children to make 
them incapable of receiving that which he hath promis- 
ed, and will surely perform. 



* In the first book of King Edward, the Priest was to say, 
The Lord be with you. The people were to answer, An4 
*with thy Spirit. And then followed the Gospel 

12 Greg. Naz. Orat. 40. Cyril, page 480. 
flieros, in PraeF. ad Catech. 14 Tert.de Baptismo, c, 18; 

15 Bucer S«rfptur« Angliean. page 231. 



^S68 Of the Mimstrallori 

C^hap.Vlf. From all which premises, the Church, in a brief fix^ 

■ hortation that follows, concludes, that the sureties may 

An Exhor- cheerfully promise that which belongs to f/ieirpart, since 
God by his Son hath given sufficient security that his 
part shall be accomplished. But this being the over- 
flowings ofGod^spure mercy and goodness, and not 
owing to any merits or deserts in us, it is fit it should be 
acknowledged in an humble manner. 
The V. And therefore next follows a thanksgiving* for 

Thanks- q^j, qwu call to the knowledge of, and faith in God, 
giving. ^hich we are put in mind of by this fresh occasion : and 
wherein we also beg of God to give a new instance of 
his goodness, by giving his holy Spirit to the Infant now 
to be baptized, that so it may be born again, and made 
an heir of everlasting salvation. 
An old §. 2. After this thanksgiving in King Edward^s first 

ceremony Lifypgy^ ^/^g Priest was to take one of the children by iht 
Edwards's i^ight hand^ the other being brought after him ; and coming 
first book, into the church toward the Font (foi all the former part of 
the service was then said at the church-door) he was to 
say^ The Lord vouchsafe to receive you into his holy house*^ 
hold.^ and to keep and govern you always in the same^ that 
you may have everlasting life. Amen* 
T^he Pre- ^^^' ^"^^ ^^^^ ^^ doubt remaining but that God is 
face to the ready and willing to perform his part of the covenant, 
Covenant, go soon as the child shall promise on his ; the Priest ad- 
dresses himself to the Godfathers and Godmothers to 
promise for him, and from them takes security that the 
Infant shall observe the conditions that are required of 
him. And in this there is nothing strange or 
new ; nothing which is not used almost in every con- 
tract. By an old law of the Romans, all magistrates 
were obliged within five days after admission to their of- 
fice, to take an oath to observe the laws* Now it hap* 
pened that C. Valerius Flaccus was chosen Edile, or O-* 
verseer of the public Buildings. But he being before 



* In the Common Prayer of 1549, the conclusion of this 
Exhortation was thus : Let us Jaithfully and devoutly gi-ve 
thanks unto him^ and say the prayer which the Lord himself 
taught : and in declaration ofourfaitK let us also recite the 
articles contained in our Creed. Then the Minister, with th6 
Godfathers and Godmothers and people present, were first 
to say the Lord's Prayer, and then the Creed. After which 
followed the Thanksgiving, 



o/ Public Baptism of Infanti, 369 

Flamtn Dialis, or Jupiter's Iligh-Pricst, could not ho ?ec II. 
admitted by the Romans to swear; their laws supposing "" : — ^"^ 
that so sacred a person would voluntarily do what an 
oath would oblige Iiim to. (v. Valerius however desir- 
ed that his brother, as his proxy, might be sworn in his 
stead: to this the commons agreed, and passed an act 
that it should be all the same as if the Edile had sworn 
himself^*. Much after the same manner, whenever 
Kings are crowned in their Infancy, some of the Nobil- 
ity, deputed to represent them, take the usual oaths. — 
The same do ambassadors for their principals at the rat- 
ifying of leagues or articles; and guardians for their 
minors, who are bound by the law to stand to what is 
contracted fbr them. Since then all nations and orders 
of men act by this method, why should it be charged 
as a fault upon the Church, that she admits infants to 
Baptism, by sponsors undertaking for them? 

VII. Having thus justified the reasonableness of a vi- ^pi^g jt;p„. 
various stipulation, let us now proceed to consider the lations to 
form that is here used. It is drawn up all along by way ^^ "^a^e 
of question and answer, which seems to have been the tb„**a^a 
method even in the days of the Apostles : for St. Peter answer, 
calls Baptism the answer of a good consience ^^: and in the 
primitive Church queries were always put to the per- 
sons baptized, which persons at age answered them- 
selves, and children by their representatives *^ who are 
therefore to answer in the first person, (as the advocate 
speaks in the person of the client,) / renounce^ ^c, be- 
cause the contract is properly made with the child. 

§. 2. For which reason, in the first book of King Ed- ng^'^'of 
ward, the Priest is ordered to demand of the child these thechiltk 
several questions proposed ; and in our present Liturgy, 
though the Minister directs himself to the Godfathers 
and Godmothers, yet he speaks by them to the child, as 
is manifestly apparent from the third question : and con- 
sequently the child is supposed to return the several an- 
swers* which are made by the Godfathers, ^c. and to pro* 
mise by those that are his sureties (as the above preface ex- 



» Since this is so solemn a covenent, the answers are to be made id 
b plain and audible voice, and in the words prescribed la the office ; 
not by a silent assent, or inclination of the body,— Am. Ed, 

15 Livii lib. 31. c 50. 231. C. et S. Augaat. Epist. f8. 

16 1 Peter iii. 21. Com. 2. col. 267. F. 

17 Tertnl de Bap. c, 18. p. 

Y Y 



370 Of the Ministration 

Chap. VII. presses it) that he will renounce the Devil and all his works^ 
*"*~""~^ and constantly believe God''s holy word, and obediently keep 

his Commandments. 
counTof §* ^' "^^^^ Queries proposed are four, of which the last 
the Que- ^as added at the Restoration ; there being but three of 
riea. them in any of the former books, though in the first of 

King Edward they are broke into eight. They being all 
of them exceedingly suitable and proper, I think it not 
amiss to take notice of them severally. 
Qaerj 1. §. 4. First, then, when we enter into covenant with 
God, we must have the same friends and enemies as he 
hath ; especially when the same that are enemies to him, 
are also enemies to our salvation. And therefore, since 
children are by nature the slaves of the Devil, and,though 
they have not yet been actually in his service, will never- 
theless be apt to be drawn into it, by the pomps and glory 
oj the world, and the carnal desires o^thejlesh; it is neces- 
sary to secure them for God betimes, and to engage 
them to take all these for their enemies, since whoso lo- 
veth them cannot love God ^*. 
Query 2. §. 5. Secondly, Faith is a necessary qualification for 
Baptism ^^ ; and therefore before Philip would baptize 
the Eunuch, he asked him, If he believed with all his heart? 
and received his answer, that he believed Jesus to be the 
SonofGod^^. From which remarkable precedent the 
Church hath ever since demanded of all those who enter 
into the Christian profession, if they believe all the Articles 
which are implied in that profession ; and this was eith- 
er done by way of question and answer ^^, or else the 
party baptized (if of age) was made to repeat the whole 
Creed 2^ 
Query 3, §. 6. But thirdly, it is not only necessary that the par- 
ty to be baptized do believe the Christian Faith ; but 
he must also desire to be joined to that Society by the 
solemn right of initiation : wherefore the child is farther 
demanded, Whether he will be baptized in this Faith ? be- 
cause God will have no unwilling servants, nor ought men 
to be compelled by violence to religion. And yet the 
Christian religion is so reasonable and profitable both 
as to this world and the next, that the Godfathers may 
very well presume to answer for the child, that this %s 

18 1 John ii. 15. 4. p. 285. Ambr. de Sacr. 1, 2. c. 

39 Mark xvi. 16. 7. torn, iv. col. 360. K. 

20 Acts Tiii. 37. 22 Aug. Serm. 58. in Matt, vi.; 

21 Cyril. Catech. Mystag. 2. \. torn, v. col. 337. U. E, 



ofPublie Baptism of Infants. 371 

/«■« desire : since if the child could understand the excel- S**'- ^^• 
lency of this religion, and speak its mind, it would with- 
out doubt be ready to make the same reply. 

§. 7. Lastly, St. Paul tells us. They that are baptized Query 4f. 
must walk m nezcness oflif^: for which reason the child 
is demanded, fourthly. If he will keep God^s holy will 
and commandments ^and walk in the same all the days of his 
life f For since he now takes Christ for his Lord and 
Master, and lists himself under his banner, it is fit he 
should votv, in the words of this Sacrament, to observe 
the commands of his general. Wherefore as he promisecj 
to forsake all e-cil before, so now he must engage to do all 
that is good^ without which he cannot be admitted into 
the Christian Church, 

§. 8. I cannot conlude this section, till T have observed, This Bap- 
that this whole stipulation is so exactly conformable to l':™^!^°7 

1 II ' 1 • 1 ... r-d 1 , . very pnmw 

that which was used m the primitive Church, that it can- liye. 
not be unpleasant to compare them together. All that 
were to be baptized, were brought to the entrance of the 
Baptistery or Font, and standing with their faces towards 
the West, (which being directly opposite to the East, the 
place of Light, did symbolically represent the Prince of 
Darkness,whora they were to renounce,) were command- 
ed to stretch out their hands as it were in defiance of him ; 
and then the Bishop asked them every one, "Dost thou 
"renounce the Devil and all his works, powers, and ser- 
"vice ?'' To which each party answered, "I do renounce 
*'them." — "Dost thou renounce the World, and all its 
"pomps and vanities ?" Answer, "1 do renounce them*\" 
In the next place they made an open confession of their 
Faith, the Bishop asking, "Dost thou believe in God the 
"Father Almighty, &c. in Jesus Christ his only Son our 
"Lord, who, ^c. Dost thou believe in the Holy Ghost, 
"the holy Catholic Church, and in one Baptism of Re- 
"pentance for Remission of Sins, and the Life everlast- 
"ing?" To all which each party answered, "I do be-; 
^'lieve ;" as our Church still requires in this office^^ 

Sect. IlL Of the Adminisiration of Baptism, 
L The contract beinsr now made, it is fit the Minis- Thepray- 

° er for the 

sanctifica- 

23 Rom. VI. 4. ment. 1. X. c.2. torn. iv. col. 354. tion of th« 

24 Coast. Apost. 1. 7, c. 41. A. child. 
Dion. Areop. de Eccl. Hier. c 2. 25 Const. Apost. 1. 7. c. 41. 

p. 77. D. Ambr.de Init. c.2. Cyril. Catech Mystag. 2. J. 4. p. 
tpBu iv. col. 343. K, De Sacra- 285. Ambr. de Sacrament. 1, 2. c. 

7. torn, iv, col, 360 K. 



^t^ Bf the Ministration 

C^ap, VII. ter should more peculiarly intercede with God for grace 
■■'■ ■ — to perform it; and therefore, in the next place, he 
offers up four short petitions for the child's sanciifica- 
tion. Most of our commentators upon the Common 
Prajer think, that they were added to supply the place of 
the old Exorcisms. But it is certain they were placed in 
the first book of King Edward with no such intent. For 
by that (as I have observed) a form of Exorcism was to 
he used over every child that was brought to be baptizec^: 
whereas these petitions were only to be used at such limes 
as the water in the font was to be changed and conse- 
crated, which vjas not then ordered to be done above 
once a month. For which reason the form for consecra* 
ting it, did not, as now, make a part of the public office 
for Baptism, but was placed by itself, at the end of the 
office for the administration of it in private, (i. e. at the 
end of the whole ; for there was no office then for the 
Baptism of such as are of riper years.) 
And far The form that was used then was something different 
the conse- f^.^j^ ^jjj^j^ ^^^ ^^^ now. It was introduced with a prayer, 
the water. ^^^^ was afterwards left out at the second review*". And 
these petitions that are still retained, ran then in the plu- 
ral number, and the future tense in the behalf of all that 
should be baptized till che water should be changed again. 
And this is the reason tbet the last of these petitions still 



* most merciful Gnd our Saviour Jesu Christ^, who hast 
ordained the element ofv:aterJor the Regeneration of thy faiih- 
ful people^ upon xvhom^ being baptized in the river of J or don, 
the Holy Ghoat came down in the likeness of a dove ; send dow7\ 
tsoe beseech thee^ the same thy holy Spirit tv assist us^ and to be 
present at this our invocation of thy holy name : sanctify -^-this 
fountain of ^Baptism, thou that art the Sanctifier of all 
things^ that by the po-'xer of thy word, all those that 
shall be baptized therein^ may be spiritually regenerated 
and made the children of everlasting adoption. Amen. 
This was the first prayer for the consecrating of the Water 
in the first Common Praj^er. From whence these words, 
Sanctify this fountain of Baptism, thou that art the Sanctifier 
of all things^ were taken by the compilers of the Scotch 
form, and inserted within crotchets [] in the first prayer at 
the beginnipg of the oflice after the words — mystical wash- 
ing away of sin ; against which was added a direction in the 
margin — That the water in the font should be changed twice 
in the month at least. And before ariy child should be baptized 
in the water so changed^ the Presbyter or Minister should »a^ 
at the font the words thus enclosed []. 



Of Public Baptism of Infanis, 



ars 



tuns in general terms, it being continued word for word 5«c- ^^^ 
from the old form. Between Ihe two last also were four " ' 
other petitions inserted, which are now omitted*. And 
after all (the usual salutation intervening, viz. The Lord he 
with you, And with thy Spirit) followed the prayer, which 
we still retain for the consecration of the water. There is 
some little difference in it towards the conclusion,because 
the water being sanctified by the first prayer above men- 
tioned, there was no occasion to repeat the consecration 
in this; for which reason the words then, and in all the 
books to the last review, ran in this form : Regard we be- 
seech ihee^ the supplicalions of thy congregation^ and grant 
that all thy servants, which shall be baptized in this water, 
prepared for tJie ministration of thy holy Sacrament, [which 
we here bless and dedicate in thy name to this spiritual 
washing]^ may receive the fulness of thy grace; and so on. 
Of this form Bucer, in his censure^^ could by no means 
approve. Such blessings and consecrations of things ina- 
nimate tend strangely (he tells us) to create in people's 
minds terrible notions of magic or conjuration. He al- 
lows such consecrations indeed to be very ancient, but 
however they are not to be found in the word of God. 
At the second Reformation therefore,the Common Pray- 
er Book comes out, with all that relates directly to the 
consecration of the water omitted. The first prayer a- 
bove mentioned was left out entirely, and the last purg- 
ed from those words, prepared for the ministration of the 
holy Sacrament. And thus the form continued till the 
last review, when a clause was again added to invocate 
the Spirit, to sanctify the Water to the mystical washing a- 
way of sin. Now by this is meant, not that the water 



* Whosoever shall confess thee, O Lor d^ recognize him also 
in thy kingdom. Amen. 

Grant that all sin and vice here may he so extinct, thai they 
never have power to reign in thy servants. Amen, 

Grant that whosoever here shall heginto be of thy flock ^ may 
evermore continue in the same. Amen. 

Grant that all they which for thy sake, in this life, do deny 
^nd forsake themselves, may win and purchase thee, O Lord, 
which art everlasting treasure. Amen. 

t The words thus enclosed [] are only in the Scotch Lit- 
urgy. 



2« Bcript. Anglicun. p.481. 



374 Of the Minislrati§n 

ebap.Vil. contracts any new quality in its nature or essrnce, hy 
" such consecration; but only that it is sanctified or made 

holy in its use, and separated from common to sacred 
purposes. In order to which, though the primitive 
Christians believed as well as we do, that water in gen- 
eral was sufficiently sanctified by the Baptism of our. 
Saviour in the river Jordon^^ ; yet when any particular 
water was at any time used in the administration of Bap- 
tism, they were always careful to consecrate it first by a 
solemn invocation of the Holy Spirit^*, 
^ame, jj^ ^|[ thi^gg being thus prepared for the Baptism of 

atB^apUsm, ^^^ Child, the Minister is now to take it into his hands, and 
to ask the Godfathers and Godmothers to name it. For 
the Christian Kame being given as a badge that we belong 
to Christ, we cannot more properly take it upon us, than 
when we are enlisted under his banner. We bring on& 
name into the world with us, which we derive from our 
parents, and which serves to remind us of our original 
guilt, and that we are born in Sin : but this new name is 
given us at our Baptism, to remind us of our new Birth, 
when, being washed in the Laver of Regeneration, we 
are thereby cleansed from our natural impurities, and 
become in a manner new creatures, and solemnly dedi- 
cate ourselves to God. So that the naming of children 
at this time hath been thought by many to import some» 
thing more than ordinary, and to carry with it a myste- 
rious signification. We find something hke it even a- 
mong the Heathens : for the Romans had a custom of 
naming their children on the day of their Lustration, (i,e. 
when they were cleansed and washed from their natural 
pollution,) which was therefore called Dies Jsfominalis. 
And the Greeks also, when they carried their infants, a 
little after their birth, about the fire, (which was their 
^ereinony of dedicating or consecrating them to their 
gods,) were used at the same time to give them their 
names. 

And that the Jews named their children at the time of 
Circumcision, the holy Scriptures^, as well as their own 
writers, expressly tell us. And though the rite itself of 
Circumcison was changed into that of Baptism by oup 
Saviour, yet he made no alteration as to the time and 

27 Ignat. ad Ephes. J. IS. iv, col. 359. K. Basil, de Spir. 
Oreg. Naz. Etc ta Ttpt^x. So Sanct. c. 27. torn. ii. p. 211, A. 
also St, Jerom and St. Ambrose, 29 Oen. xxi. 3, 4. Luke i. S% 

28 Cyprian. Ep. 70. p. 190. #0. juad chaptei ii, 21. 
Ambr. de Sacram. l. 2. <:. i. torn. 



e/ Public Baptism of Infants, -3t5 

custom of giving the name, but left that to continue un- -<^c. IIT., 
der the new, as he had found it under the old dispensa- ' 

tion. Accordingly we find this time assigned and used 
to this purpose ever since ; the Christians continuing 
from the earliest ages to name their children at the time 
of Baptism. And even people of riper years commonly 
changed their name, (as Saul, saith St. Ambrose^°, at 
that time changed his name to Paul,) especially if the 
name they had before was taken from an idol or false Heathen 
£od. For the Nicene council forbids the sivinsr of hea- !!^J1!.1"'°* 
then names to Christians, and recommends the giving the prohibiiel 
name of some Apostle or Saint"'^ : not that there is any 
fortune or merit in the name itself, but that, by such 
jBeans, the party might be stirred up to imitate the exam- 
ple of that holy person whose name he bears. And by 
a provincial constitution of our own Church, made by 
Archbishop Peccham, A. D. 1281, it is provided, that no 
wanton names be given to children ; or if they be, that 
they be changed at Confirmation^^. 

$.2. As to the appointment of the name, it may be'^^l^^S'y- 
•. L J u xu '^^ 1 . • /■ L L en by the 

pitched upon by the relations, (as we may see has been Godfath- 

the custom of old^^ :) but the rubric directs that it be die- era, and 
tated by the Godfathers and Godmothers. For this be- ^^^y- 
ingthe token of our new Birth, it is fit it should be given 
by those who undertake for our Christianity, and en- 
gage that we shall be bred up and live like Christians ; 
which being confirmed by the custom and authority of 
the church in all ages, is abundantly enough to justi- 
fy the practice, and satisfy us of the reasonableness of it. 

III. After the name is thus given, the Priest {if the God- The ont- 
fathers, <^c. certify him that the child may well endure it) jnBaptisiTh 
is to dip it in the water discreetly and warily ; which was 
in all probability the way by which our Saviour, and 
for certain was the usual and ordinary way by which 
the primitive Christians did receive their BaptismH — 
And it must be allowed that by dipping, the ends and 
effects of Baptism are more significantly expressed ; for Innmersion 
as in Immersion there are three several acts, viz, the put- ^^ ^-j'PP."*§ 
ling the person under water, his abiding there for some Hive ind** 

significant 

30 In Dominic. Prim. Quad- den's Remain«. 

rag. Serm. 2. Ordine 31. torn. v. 33 Ruthiv. 11. Luke I 59. 

col. 43. K. 34 Acts viii. 28. Rom. vi. 3,4r 

SI Vid. Canon. Arabic. Can. Col. ii- 12. Const. Apost. I. 3. c. 

SO. torn. ii. col. 209. E. 17. Barnabas, c. 11. page 70. E- 

32 See Bishop Gibson's Codex, dit. Oxon. 1685. Tert. de Bap.t.. 

rol. i. page 440. See atso Cam- c. 4. et de Orat. c. IK 



3r6 Of the MinisUaliou 

Chap. VII. lime, and his rising up again ; so by these were rcpre- 
'^" sented Christ's Death, Burial, and Resurrection; and in 
conformity thereunto (^as the Apostle phiinly shewV*) 
our dying unto Sin, the destruction of its power, and 
our resurrection to newness of Life. Though indeed 
e ds of Affusion is not wholly without its signiiicrition, or entire- 
B-.pii*m ly inexpressive of the end ofBciptism. For as the 
answered immersing or dipping the body of the baptized represents 
by Affa- ^^^^ burial of a dead person under ground ; so also the 
affusion ov pouring ii;a;er upon the parly, answers the 
covering or throwing earth upon the deceased. So that 
both ceremonies agree in this, that they figure a death 
and burial unto sin : and therefore though Immersion be 
the most significant ceremony of the two, yet it is not 
so necessary but that o fusion in some cases may sup- 
ply the room of it. For since Baptism is only an ex- 
ternal rite, representing an internal and spiritual action, 
such an act is sufficient, as fully represents to us the in- 
stitution of Baptism : the divine grace, which is thereby 
conferred, being not measured by the quantity of water 
used in the administration of it. It is true, dipping and 
affusion are two difl[*erent acts ; but yet the word baptize 
implies them both : it being used frequently in Scripture 
10 denote not only such washing as is performed by dip^ 
ping, but also such as is performed by pouring or rub- 
bing water upon the thing or f>prson washed^®. And 
therefore when the Jews baptized their children, in or- 
der to Circumcision, it seems to have been indifferent 
with them, whether it was done by immersion or affu- 
sion^^. And that the primitive Christians understood it 
therefonT^ in this latitude, is plain, from their administering this ho- 
tipcd upon ly Sacrament in the case of sickness, haste, want of wa- 
some oc- ter, or the like, b}'' affusion, or pouring water upon the 
casions by ^-^^g^ Thus the Jailor and his family, who were bapti- 
i\xe Chris' zed by St. Paul in haste, the same hour of the night that 
ttens. they were converted and believed^^ are reasonably sup- 
posed to have been baptized by affusion : since it can 
hardly be thought that at such an exigency they had 
water sufficient at hand t© be immersed in. The same 
may be said concerning Basilides, who, Eusebius tells 
us, was baptized by some brethren in prison*^ For 

35 Rom. vi. 3, 4. xix. 18, 19. 

36 See Mark vii. 4. and Luke 27 Mischna de Sabbato, c. 19. 
XI. 38. in the Gre^k, and Heb.ix. }. 3 • 

10. also in the Greek, compared 38 Acts xvi. 33. 

with Nambers viii. 7- and chap. 39 Eu^eb. Hist, Eccle, 1 ,6. c. 5. 



^' 



of Public Baptism of Infants, S7f 

Ihe strict custody, under which Christian prisoners were ^ Se c. II ^ 
Jcept, (their tyrannical jailors hardly allowing them 
necessaries for life, much loss such conveniences as they 
desired for their religion,) makes it more than probable 
that this must have been done by affusion only of some 
small quantity of water. And that Baptism in this way 
was no unheard-of practice before this, may be gather- 
ed from TertuUian, who, speaking of a person of uncer- 
tain repentance offering himself to be baptized, asks, 
fVho would kelp him to one single sprinfding of water'^^ ? 
The Acts also of St. Laurence, who suffered martyrdom 
about the same time as St. Cyprian, tells us how one of 
the soldiers that were to be his executioners, being con- 
verted, brought a pitcher of w^ater for St. Laurence to 
baptize him wMth. And lastly, St. Cyprian, being con- 
sulted by one Magnus, in reference to the validity of Cli- 
nic Baptism, (i. e» such as was administered to sick persons 
on their beds by aspersion or sprinkling,) not only allows, 
but pleads for it at large, both from the nature of the Sa- 
crament, and design of the Institution''^ It is true, such 
persons as were so baptized, were not ordinarily capa- 
ble of being admitted to any office in the Church'*^: but 
then the reason of this, as is intimated by the council of 
Neocassarea, was'not that they thought this manner of 
Baptism was less effectual than the other, but because 
such a person's cbming to the faith was not voluntary, 
but of necessity. And therefore it was provided by the 
same council, that if the diligence and faith of a person so 
baptized did afterwards prove commendable, or if the 
scarcity of others, fit for the holy offices, did by any 
means require it, a Clinic Christian might be admitted 
into holy orders^^ However, except upon extraordina- 
ry occasions, Baptism was seldom, or perhaps never, ad- 
ministered for the four first centuries, but by immersion 
or dipping. Nor is aspersion or sprinkling ordinarily 
used, to this day, in any country that was never subject 
to the Pope'*'*. And among those that submitted to his 
authority, England vvas the last place where it was recei- 
ved**. Though it has never obtained so far as to be en- 
joined, dipping haying been always prescribed by the 

40 Qnis enim tlhi, tarn infidae 42 Euseb. Ilist. Eccl. 1. 6. c.4.f. 
t'nenitentiae Viro, asperginem u- 43 Concil. Neocaes. Can. 12. 
nam ci»juslibet Aquae commoda- 44 See this proved in Dr. Wall's 
bil ? Tertul. de Poenitentia, c. 6. History of Infant- Baptism, pskft iii 

41 Cypr. Ep. 69. ad magnum, cbaj . '^. }. 2. 

p. 185, fee. ' 45 Dr. Wall, ibid. 

Z z 



srs Qf the Ministration 

Chap. VII. rubric. The Salisbury Missal, printed in 1530, (the 
"■ last that w;as in force before the Reformation,) express- 
ly requires and orders dipping. And in the first Com- 
mon Prayer Book of King Edward VI. the Priest's gen- 
eral order is to dip it in the water^ so it be discreetly and 
warily done ; the rubric only allowing, if the child he 
weak^ that then it shall suffice topour water upon it. Nor 
was there any alteration made in the following books, 
except the leaving out of the order to dip it thrice, 
which was prescribed by the first book. 
How Affu- However, it being allowed to weak children (though 
sionor strong enough to be brought to church) to be baptized 
fiS carae^ by AfFusion ; many fond ladies at first, and then by de- 
iii prac- grces the common people, would persuade the minister 
tice. that their children were too tender for dipping. But 

what principally tended to confirm this practice was, 
that several of our English divines flying into Germany 
and Switzerland, fee. during the bloody reign of Queen 
Mary, and returning home when Queen Elizabeth came 
to the crown, brought back with them a great love and 
zeal to the custom of those Protestant Churches beyond 
sea, where they had been sheltered and received. 
And consequently having observed that in Geneva, and 
some other places. Baptism was ordered to be perform- 
ed by affusion'*®, they thought they could not do the 
Church of England a greater piece of service, than to 
introduce a practice dictated by so great an oracle as 
Calvin. So that in the latter times of Queen Elizabeth, 
and during the reigns of King James and Charles 1, 
there were but very few children dipped in the font. 
And therefore when the questions and answers in rela- 
tion to the Sacraments were first inserted at the end of the 
Catechism, upon the accession of King James I. to the 
throne, the answer to the question. If Xaf is the outward 
visible sign or form in Baptism? was this that follows: 
JVater^ wherein the person baptized is dipped, or sprinkled 
with it in the name of the Father, (^c. And afterwards, 
when the Directory was put out by the Parliament, af- 
fusion (to those who could submit to their ordinance) 
began to have a show of establishment; it being de- 
clared not only lawful, but sufficient and most expedient that 
children should be baptized, by pouring or sprinkling of water 
on the face. And as it were for the farther prevention of 

46 See CaUin^a Institutions, 1. olog. Catechismus, p< 57. ed. Be- 
4. c. lo. i. J9. sud Tractat, The- zae, 1576. 



of Public Baptism of Infants, 379 

immersion or flipping, it was particularly provided that 
Baptism should not be administered m the places zchcre 
fonts, in the time of Popery, were, unfitly and supcrstitiously 
placed. And accordingly (which was equal to the rest of 
the reformation) they changed the Font into a Bason; 
which being brought to the Minister in his reading desk, 
and the child being held below him, he dipped in his 
fingers, and so took up water enough just to let a drop 
or two fall on the child's face''^ These Reformers, it 
seems, could not recollect that Fonts to baptize in 
had been long used before the times of Popery, and 
that they had no where been discontinued from the be- 
ginning of Christianity, but in such places where the 
Pope had gained authority. But our Divines at the 
Restoration, understanding a little better the sense of 
Scripture and antiquity, again restored the order for 
Immersion: however, for prevention of any danger to 
the child, the Priest is advised to be first certified that it 
will well endure it. So that the diflference between 
the old rubric, and what it is now, is only this: As it 
stood before, the Priest was to dip, unless there was an 
averment or allegation o{ weakness ; as it stands now, he 
is not to dip, unless there be an averment or certifying 
of strength sufficient to endure it. 

This order, one would think, should be most unex- 
ceptionable of any that could be given; it keeping as 
close to the primitive rule for Baptism, as the coldness of 
our region, and the tenderness wherewith Infants are now 
used, will sometimes admit. Though Sir John Floj^er, in 
a discourse on Cold Baths, hath shown, from the nature 
of our bodies, from the rules of medicine, from modern 
experience, and from ancient history, that nothing would 
tend more to the preservation of a child's health, than 
dipping it in Baptism. However, the parents not caring 
to make the experiment, take so much the advantage of 
the reference that is made to their judgments concerning 
the strength of their children, as never to certify they 
may well endure dipping. It is true, indeed, the question 
is now seldom asked; because the child is always 
brought in such a dress, as shows that there is no inten- 
tion that it should be dipped. For whilst dipping in the 
font continued in fashion, they brought the child in 
such sort of clothing, as might be taken oflf and put on 

A7 See Dr. Wair« Hietory of Infant-Baptism, part ii. chap. 9. 
page 472. edit. 2. 



Sec. III. 



380 Bf the Ministratim *^ 

^^^P* ^" ' ag^in without any hindrance or trouble. But since the, 
"■"^ Churqb not only permits, but requires dipping, wh'Te ij, 

i* certified the child may well endure it ; and consequent- 
ly since the Minister is always ready to dip, whensoever 
it is duly required of him ; it is very hard that any 
should urge the not dipping or imrnersing, as a plea for 
separation. 
Trine Ira- §. 2. Bqt to proceed : by King Edward's first book, 
ancTent ^" ^^.^^^"iJ^ter is to dip the child in the water thrice ; first. 
pj-aqlice. dipping the right side; secondly^ the left side ; like third 
time^ dipping the face toward the font. This was the gen- 
eral practice of the primitive Church, viz. to dip th(^ 
person thrice, i. e. once at the name of each person in 
the Trinity, the more fully to express that sacred mvs- 
tery'^^ Though some later writers say this was done to 
represent the Death, Burial, and Resurrection of our 
Saviour, together with his three days continuance in the 
grave'^^ St. Austin joins both these reasons together, as a 
double mystery of this ancient rite, as he is cited byGra- 
tian to this purpose*^^ Several of the fathers, that make 
mention of this custom, own, that there is no command for 
it in Scripture : but then they speak of it as brought into 
use by the Apostles" ; and therefore the fiftieth of the 
canons that are called Apostolical, deposes any Bishop 
or Presbyter that cidministers Baptism without it. 
Why dis' But afterwards when the Arians made a wicked advan- 
contmued. ^^^^ ^^ ^^-^^ custom, by persuading the people that it was 
used to denote that the persons in the Trinity were three 
distinct substances , it first became a custom^% and then 
a law^^, in the Spanish Church, and only to use om sin^k 
immersion ; becayse that would express the Unity of 
the Godhead, while the Trinity of Persons would be suf- 
ficiently denoted by the person's being baptized in 
the name of the Father, Son, and Holy Ghost. How- 
ever, in other parts of the Church, Trine Immersion most 
commonly prevailed, as it does in the Greek Church to 

48 Tertul. adv. Prax. c. 26. p, de Consecrat. Dist. 4. c 78. 
S^e. A. et de Coroii. Mil. c. 3. 51 Tertul. de Coron. Mil. c. 3, 
Basil, de Sp. Sanct. c. 27, Hieron. p. 102. A. Cyril. Oatech. Mystag. 
adv.LvJcif. c. 4.Hierar. Eccles. c. 2 ^ 4. pag. 286. B. Sozomen, 
$?. Aoibros. de Sacram. 1. ?. c. 7, Hist. Eccles. 1. 6. c. 26, p. 673, 
Can. Ap. 50. Bas. 92. Leo IX. D. Hieron. adv. Lucif. 

49 Gre^. Nyss. de Bapt. Chris- 52 Concil. Constant. Can. 7, 
ti, torn. ii.. p. 372. Cjril. Catech. Greg. Epist. ad Leandrum RegJ. 
My6tag% 2. n. 4. Leo, Ep. 4- a4. 1. c. 41. 

|:pis. Sieulos. c. 3, 53 Concil. Tolet. 4. Can. 6^ 

50 Auj.Hom. 3. apud Gratian. tom. v. col. 1706, 



of Public Baptism of Infants . 381 

ibis very day". Upon what account it was omitted in Sec. Ul. 
the second book of K.\n^ Edward, I do not find : but 
there being no order in the room of it to confine the Min- 
ister to a single Immersion, I presume it is left to his 
judgment and discretion to use which he pleases. The form 

' W. When the Priest dips or pours Water upon the o^'^o'"^*- 
child, he is to say, (calling the child by its name,) N. / 
baptize thee, which was always the form of the Western 
Church. The Eastern Church uscth a little variation, 
Let N, be baptized, &c.'* or else, The servant of God, such 
a one, is baptized., <^c.^^ but the sense is much the same : 
however, in the next words, viz. in the name of the Father^ 
and of the Son, and of the Holy Ghost, all orthodox Chris- 
tians did ever agree ; because they are of Christ's own ap- 
pointment, and for that reason unalterable. Wherefore, 
when the heretics presumed to vary from this form, they 
were censured by the Church, and those Baptisms de- 
clared null, which were not administered in the name of 
the Father, Son, and Holy Ghost, Some indeed took lib* 
erty to mingle a paraphrase with them, baptizing in the 
name of the Father who sent, of the Son that came, and of 
the Holy Ghost that witnessed^'^; but our Reformers 
thought it more prudent to preserve our Lord's own 
words entire, without additition or diminution. 

Now by baptizing in the name of the three Persons, is 
not only meant that it is done bj^ the commission and au- 
thority of God the Father, Son, and Holy Ghost ; but 
also that we are baptized into the faith of the holy Trin- 
ty ; and are received into that society of men, who are 
distinguished from all false professions in the world, by 
believing in three Persons and one God. 

V. By the first Common Prayer of King Edward, af- Of the 
ter the child was thus baptized, the Godfathers and God- J^^g^^J^^*" 
mothers zoere to lay their hands upon it, and the Minister cfarleame, 
was to put upon him his white Vesture^ commonly called the 
Chrisome, and to say ; 

Take this white Vesture as a token of the Innocency, whicht 
by God^s grace, in this holy Sacrament of Baptism, is given 
unto thee, and for a sign whereby thou art admonished so 
hng as thou lives t, to give thyself to innocence of livings 
that after this transitory life th&¥, mays t be partaker of the 
life everlasting. Amen, 

54 See Sir Paul Rycaut and Dr. 56 See Sir Paul Rycaut andOr, 
Smith's Accounts of the Greek Smith's Accounts of the Greek 
Church. Church. 

55 See the Kuchologbq. 57 CoMt, Ap. h 7. c. 22» 



382 Of the Ministration 

Chap. VII, This was a relic of an ancient custom I- have former- 

"~ ^ '■ \y had occasion to mention^^ : the intention and design 

caUed^ ^^ ^^ ^^ sufficiently expressed in the form above cited : I 

therefore need only observe farther, that it receives its 

name from the Chrism or Oinimeni, with which the child 

was annointed when the Chrisome was put on. 

^"-cllbed ^^* ^^^ ^y ^^^ ^^^^ ^^^^^^ of King Edward, as soon 
by (he first ^^ ^^^ Priest had pronounced the foregoing form, he 
book of was to annoint the Infant upon the head, sayings 
King Ed- Almighty God, the Father of our Lord Jesus Christ, who 
^"'' ' hath regenerated thee by Water <^nd the Holy Ghost, and 
hath given unto thee Remission of all thy Sins ; He vouch" 
safe to annoint thee with the Unction of his holy Spirit^ and 
bring thee to the inheritance of everlasting life. Amen. 
Whether Whether the compilers of King Edward's Liturgy de- 
ti'>'' ^be' ^'§"^^ ^^^^ ^^ ^ continuance of the Unction that ancient- 
Jonged to ^J made a part of the office of Baptism ; or of the Unc- 
Baptismor tion, which, though frequently used at the same time 
Confirm- with Baptism, was yet rather a ceremony belonging to 
aiioD. Confirmation, is not clearly to be discovered. Accord- 
ing to the best of my judgment, 1 take it rather to be the 
latter ; for the Unction that was an immediate ceremony 
of Baptism, was always applied as soon as the party to 
be baptized was unclothed, and before his entrance intO\ 
the water^^ : whereas the Unction enjoined by King Ed- 
ward's Liturgy is ordered to be applied after the child 
is thoroughly baptized. For this reason, I suppose, it 
was coutinued as a relic of the Unction which the Priest 
used to perform preparatory to Confirmation. And 
what makes my opinion the more probable is, that in 
the old office for Confirmation, in that book, there is no 
order for the Bishop to annoint those whom he confirms ;, 
which yet it is not to be imagined our Reformers 
(who showed such regard to all primitive customs) would 
-by any means have omitted, if they had not known that 
the ceremony of Unction had been performed before. 
But to help the reader to a clear notion in this matter, 
it will be necessary to give him some little light into the 
ancient practice in relation to both these Unctions. 
How they jje i^ust kj^ow then, that the Unction that was used 
JiT^oUhe'd M^r^ Baptism, was only with ;?ure O^P, with which the 
in The party was annointed just before he entered the water, to 

primitive 

Church, 58Seepage247. sect. 19. Eccl. Hierarchy 1. 2. 

59 Constit. Apost, lib. 7. cap. 60 See the Authorities cited ia^ 

23, Qugest. ad Orthodox. 137* the foregoing note. 



Of Public Baptism of Infants. 383 

signify that he was now becoming a champion for Christ, Sec. IK 
and was entering upon a state of conflict and contention 
against the allurements of the world : in allusion to the 
custom of the old Wrestlers or Athhtce^ who were always 
anointed against their solemn games, in order to render 
them more supple and active, and that their antL^gonists 
might take the less advantage and hold of ihem^'^ This 
was commonly called the Unction of the mystical Oil : 
whereas the Unction wherewith the party was anointed 
afer Baptism, was called the Unction or Chrism, being 
performed with a mixed or compound unguent^ and applied 
by the Bishop at the time of the imposition of his hands, 
partly to express the Baptism with Fire, of which Oil, we 
know, is a proper material, partly to signify the invisible 
Unction of the Holy Spirit^^, and partly to denote that 
the person so annointcd is admitted lo the privileges of 
Christianity, which are described by the Apostles to be 
a chosen Generation, a royal Priesthood, an holy Nation, 
4ac.^3 in the designation to which offices, annointing was 
generally used as a symbol. And this account Tertul- 
lian favours^ where speaking of the Unction that fol- 
lowed Baptism, he tells us it was derived from the an- 
cient, I. e. the Jewish discipline, where the Priests were 
wont to be annointed to their office. 

But farther, the annointing in Baptism might be per- 
formed by either a Deacon or Deaconess®*; whereas 
the Chrism that belonged to Confirmation could not at 
first be ordinarily applied by any under the order of a 
Bishop. Afterwards indeed, when Christianity be^an 
to spread far and wide, so that Bishops could not be pro- 
cured upon every extraordinary emergency, the Bishops 
found it necessary to give liberty to the Presbyters to 
anoint those whom they baptized in cases of extremity ; 
that so, if a Bishop could not be sent for in convenient 
time, a sick member of the Church might not depart 
wholly deprived of those spiritual ^assistances which 
Confirmation was to supply. However, the privilege of 
making and consecrating the holy Unguent, and the 
rite of laying on of hands, they still reserved to them- 
selves ; and only took care to supply their Presbyters 
with a due quantity of Chrism, that they might not be 

61 Cbrys. Horn. 8. in Ep. ad 20, 27. 
Coloss.Ambros. de Sacram.l. 1. c. 63 1 Peter ii. 9. 

2. 64 Tertull.de Bapt. c. 7. 

62 2 Cor. i. 24, 52. 1 John ii. 6» Const. Apost. 1. 3. c. 1S,16. 



384 Of the Ministration 

UheiiVIl. without it upon nny necessit}/^. And this, though at 
' first indulged only upon occasion, came in a little time 

afterwards to be the general practice: insomuch that 
for the Presbyter to anoint in Baptism became the ordi- 
nary method: and the Bishop, when he confirmed, had 
nothing to do bat to impose his hands, except by chance 
now and then to apply the Chrism to a person that by 
accident had missed of it in his Baptism^^ 

And this I take to be the Unction intended in the 
form we are now speaking of, as well for the reasons a- 
bove mentioned, as because this, of the two, appears to 
have been the most ancient and universal, and so the 
most likely to be retained by our Reformers. Bucer 
indeed prevailed for the leaving out the use both of this 
and the Chrisome at the next review ; not because he 
did not think them of sufficient antiquity or standing,^ or 
of good use and edification enough where they were du- 
ly observed ; but because he thought they carried more 
show of regard and reverence to the mysteries of our 
religion than men really retained ; and that consequent- 
ly they tended to cherish superstition in the minds of 
people, rather than religion and true godliness^'. 
The recep- VII- But to return to our own office : the child, being 
tion of the now baptized, is become a member of the Christian 
chUd into Church, into which the Minister (as a Steward of God's 
church, family) doth solemnly receive it ; and, for the clearer ma- 
nifestation that it now belongs to Christ, solemnly signs 
The anti- it iri the forehead with the sign of the Cross. For the 
qui(y and i^etter understanding of which primitive ceremony, we 
thrsienof "^^^ observe that it was an ancient right for rnasters 
the Cross* and generals to mark the foreheads or hands of their ser- 
vants and soldiers with their names or marks, that it 
might be known to whom they did belong; and to this 
custom the angel in the Revelation is thought to allude®'': 
Hurt not the earthy <^c. till we have sealed the servants of 
our God in their foreheads : thus again ''^ the retinue of 
the Lamb are said to have his Father^s name written in 
their foreheads. And thus, lastly, in the same chapter, 
as Christ's flock carried his mark on their fore- 
heads, so did his great adversary the beast sign his ser- 

66 Concil. Aran^ican. Can. 1. Antiquities, hook 12. chap. 2. voli- 

Concil. Carthag;. 4. Can. 36 Con- iv. paee 379, &c. 

cil. Toletan. 1. Can. 20. But see 67 Concil. Araus. Can. 1. 

Ihis proved more atilarge in Dr. 68 Buceri. Script. Angl« p. 478/ 

Hammond d^Confirmatione, cap. 69 Chap. vii. ver. 3. 

Z. sect. 3, 4. and Mr* Bingham's 70 Chap. &iv. 1. 



I 



o/ Public Baptism of Infants, 385 

Vahts there also": // any man shall receive the mark of ^'^]/|J* 
the beast in his forehead or in his ha?id, i^c. Now that the 
Christian Church might hold some analogy with those 
sacred applications, she conceived it a most significant 
ceremony in Baptism, (which is our first admission into 
ihe Christian profession,) that all her children should 
be signed with the cross on their foreheads, signifying 
thereby their consignment up to Christ ; whence it is of- 
ten called by the ancient fathers, the Lard's Signet, and 
Christ^s Seal. 

And it is worth observing, that this mark or sign 
seem? to have been appropriated from the very begin- 
ning to some great mystery : the Israelites could over- 
come the Amalekites no longer than Moses by stretch- 
ing out his arms continued in the form of a Cross^*; 
which undoubtedly prefigured that our salvation was to 
be obtained through the means of the Cross : as was al- 
so farther signified by God's commanding a Cross (for 
that Grotius supposes to be the mark understood) to be 
set upon those who should be saved from a common 
destruction^^. 

But to come nearer : when our blessed Redeemer had 
'expiated the sins of the world upon the Cross^ the prim- 
itive disciples of his religion (who, as Minucius Felix af- 
firms, did not worship the Cross) did yet assume that 
figure as the badge of Christianity : and long before 
material crosses were in use, Tertullian tells us, that 
" upon every motion, at their going out or coming in, at 
" dressing, at their going to bath, or to meals, or to bed, 
" or whatever their employment or occasions called 
" them to, they were wont Ifrontem Crucis signaculo ter* 
" ere] to mark, or (as the word signifies) to wear out their 
"foreheads with the sign of the Cross; adding, that this 
" was a practice which trs^dition had introduced, custom 
" had confirmed, and which the present generation re- 
"ceivedupon the credit of that which went before 
" them^^" It is pretended indeed by our adversaries, 
that this is only an authority for the use of this sign up- 
on ordinary occasions, and gives no countenance for us- 
ing it in Baptism, Suppose we should grant this ; it 
would yet help to show from some other passages in the 
same author, that the sign was also used upon religious 

71 Verse 9. 74 Tert. de Goron. Mil. c. 3, 

72 Exod. xvii. 11, IS, 13. pag. 102. A. B. 
75 Ezek. ix. 4. 

A Aa 



080" 



Qf the Minisiraiion 



€»hap. VIL accounts. Thus, in his book concerning the Resurrec* 
' tion of the Fleshy shewing how instrumental the body is 

to the salvation of the soul, he has this ex:pression i. 
*' The flesh is washed, that the soul may be cleansed; 
" the flesh is anointed, that the soul may be consecrated ; 
" the flesh is signed^ that the soul may be fortified ; the 
" flesh is overshadowed by the imposition of hands, that 
" th& soul may be enlightened by the Spirit of God ; 
*' the flesh is fed on the Body and Blood of Christ, that 
" the soul may receive nourishment or fatness from 
'^God^^" Thus again, in another place, showing how 
the Devil mimicked the holy sacraments in the heathen 
mysteries ; " He baptizeth some," saith he, " as his faith- 
" ful believers ; he promises them forgiveness of their 
*' sins after Baptism, and so initiates them to Mithra, and 
*' there he signs his soldiers in their foreheads, dJ/'C.^®" Now 
here is plainly mention made of signing or marking the 
flesh, and sigyiing too in the forehead, even in the celebra- 
tion of religious mysteries ; and we know no sign they 
so rehViously esteemed, but what Tertullian had in the 
other place mentioned, viz. the sign of the Cross, I will 
not indeed be certain, but that the signing in both these 
places may refer to the Cross which was made upon the 
forehead, when they were anointed in Confirmation ; 
but still this proves that crossing on the forehead was used 
upon religious, as well as ordinary occasions ; that it was 
used particularly at Confirmation,and therefore it is high- 
ly probable it was used also in Baptism : since they who 
used it upon every slight occasion, and made it a constant 
part of the solemnity in one office, would not omit or 
leave it out in another, where the use of it was full as 
proper and significant. We have gained so much 
therefore from Tertullian's authority, that the use of 
the Cross^ even in religious offices, was, in his time, a 
known rite of Christianity. This will gain an easier be- 
lief to a passage amongthe works of Origen, where there 
is express mention of some, who were signed with the 
Cross at their Baptisnv''^, and better explain what is meant 



75 Caro gbluitiir, ut anima em- 
aculetur ; caro unguitur, ut aoi- 
ma coufet retur ; caro signatur, ut 
tt anima muniatur ; caro manus 
JEuposidcne adurabrafur, ut et an* 
ima Spiritu illunriinetur ; caro Cor- 
pore tt SftDguine Christi vescitur, 
ut et snima de Deo saginetur. 
Tt r(al. de Resnrrect. Carnis, c*8. 



76 Tingnit et ipse quosdam, u(- 
ique credentes et fideles suos ; 
expiationem delictorum de Lava* 
cro repromittit.et hc adhuc initiat 
Mithras. Signet illic in frontibus 
mijites suo?. Tertul. de Praescr. 
adv. Heretic, c. 40. 

77 Horn, 2. in Ps. xixviii. par. 
1. p. 299. 



of Puhlii Baptkm of Lfants^ 3S7 

by St. Cyprian, when he tells us, that " those who ob- Sec. UI, 
*' tain mercy of the Lord arc signrd on their for ehead'^^^'*^ 
and that " the forehead of a Christian is sanctilied with 
" the sign ofGocV^.''' But farther, in Lactantius, we find 
that Christians are described by those that have been 
marked upon the forehead zcith the Cross^°. Again St. Ba- 
sil tells us, that '' an ecclesiastical constitution had pre- 
"vailed from the Apostles' days, that those who belie- 
*' ved in the name of the Lord Jesus Christ should be 
signed with the sign o^ the Cross^^.^'' St. Chrysostom a- 
gain makes it the glory of Christians, that " they carry 
" in iheiv foreheads the sign of the Crosi^^,^^ And lastly, 
St. Austin, speaking to one who was going to be baptized, 
tells him^3, that he was '' that day to be signed with the 
*' sign of the Cross, with which all Christians were signed,(i,e. 
at their Baptism.) 

I need not surely (after this long detail) instance iri 
the writings of any other of the fathers, who frequently 
used being signed in the forehead for being baptized, I 
shall only add this remark; that the first Christian Em- 
peror, Constantine the Great, had his directions from 
heaven to make the Cross the great banner in his wars, 
"with this motto on it, 'e» nvroi v/x«, by this sign thou shall 
overcome^K And sure we cannot suppose that our blesi 
sed LiOrd would, by so immediate a revelation, counte- 
nance such a rite as this already used in the Church, if 
he had resented it before as superstitious and unwarrant- 
able. And we may add, that we ought not to be too 
petulant against that which the Holy Spirit has some- 
times signalized by very renowned miracles ; as those 
who consult the ecclesiastical histories of the best author- 
ity cannot but be convinced. In a word, when any are 
received into the society of our religion, it is as lawful to 
declare it by a Sign, as by fVord^» And surely there is 
no signature so universally known to be the mark of a 
Christian as that of the Cross, which makes St. Paul put 
the Cross for Christianity itself^*: the belief of a cruci- 
fied Saviour being the proper article of the Christian 
faith, distinguishing the professors of it from all other 
kinds of religion in the world. 

78 De Unit. Eccles. p. 11 60 03 Au?. de Cfttech. Rudibus 

79 De Laps. p. 122. c. 20. 



80 Lib. iv. c. 26. ' 84 Baseb. de Vita Constant. L 

81 De Sp. Sanct. c, 27. torn. i. c. 28, 29. p^ 422- 

p. 810. D, ' 85 1 Cor. )) 1/, 18. Gal, v, 11 

82 Cbrys, in PialtD, ex. Phil. iii. 18. 



588 Of the Ministralion 

C*)ap. VII. §, 2. There were anciently indeed, in the primitive 
Church, two several signings or markings with the CrosSy 
why made ^**^* ^"^ htfjre Baptism, as was ordered by the first Lit-* 
aftef Bap. urgy of King Edward, as I have already observed in 
tisra. page 365 ; the other afterwards, which was used at Con- 

iirmation, and which (as I shall show hereafter) was al- 
so prescribed by the same book of King Edward. 

In a word, the Cross in Baptism, till of late years, has 
been so inoffensive to the most scrupulous minds, that e- 
ven Bucer could find nothing indecent in it, if it was u- 
sed and applied with a pure mind. He only disappro- 
ved of directing the form that was used at the imposing 
of it, to the child itself, who could not understand it. 
For which reason he wished it might be turned into a 
Prayer*^ The reviewers of our Liturgy did not indeed 
exactly comply with him ; but however they have or- 
dered the form to be spoken to the congregation, and 
farther, to remove all manner of scruple, have deferred 
the singing with it till after the child is baptized, that 
so none may charge us with making the ceremony es-_ 
sential to Baptism, which is now finished before the 
Cross is made, and which is esteemed in case of extrem- 
ity, not at all deficient, where it is celebrated without it. 
Why made §. 3. The forehead is the seat of blushing and shame ; 
upon the for which reason the child is to be signed with the Cross 
forehead. ^^^ j.j^^|. ^^^^ ^^ \\\m^ in token that hereafter he shall not be 
ashamed to confess the faith of Christ crucified, <^c. 

Sect, IV. Of the concluding Exhortations and Prayers, 

The Ex- I. X HE holy rite being thus finished, it is not decent 

hortation. to turn our backs upon God immediately, but that we 

should complete the solemnity by thanksgiving and 

prayer: and therefore, that we may do both these with 

due understanding, the Minister teaches us in a serious 

exhortation, what must be th^ subjects of our praises 

and petitions. 

TheLord's H. And since (as we have already hinted*^) the Lord's 

Prayer, Prayer was prescribed by our Saviour to his disciples 

as a badge of their belonging to him ; it can never be 

more reasonable or proper to use it than now, when a 

new member and disciple is admitted into his church. 

And therefore, whereas, in other offices, this prayer is 

86 Buceri Script. Anglicaa. p. 87 Inlrod«ction, page 4r. 



of Publie Baptiam of Injbnis,. 309 

generally placed in the beginning, it is here reserved Se©. \y. 

lill after the child is baptized, and received solemnly "^ 

into the church ; when wc can more properly call God 
Our Father, with respect to the Infant, who is now by 
Baptism made a member of Christ, and more peculiarly 
adopted a child of God. And this is exactly conforma- 
ble to the primitive Church ; for the Catechumens were 
never allowed to use this prayer, till they had first made 
themselves sons by Regeneration in the waters of Bap- 
tism"^. For which reason this prayer is frequently, by 
ancient writers, called The Prayer of the Regenerate^ or 
Believers^ as being, properly speaking, their privilege 
and birthright^^. 

lU. After this follows a Prayer, wherein we first give J^^ ^^^ 
God thanks for affording this child the benefits of Bap- ^^ * 
tism ; and then pray for his grace to assist it in the 
whole course of its life'*'. 

IV. And lastly, because nothing tends more directly TheAppH- 

to the securinfij of holiness and religion than a conscien- ^^ ^'?? ir 

r PI- r nP • 1 J theGodfa- 

tious pcriorniance of this vow of Baptism, here are ad- ^ij^^s. 

ded endeavours to our prayers for the fulfilling thereof. 

In the first ages, when those of discretion were baptized, 

the Jlpplicatioiis were directed to the persons themselves, 

(as they are in our office of Baptism for those of riper 

years :) but since children are now most commonly the 

subjects of Baptism, who are not capable of admonition, 

here is a serious and earnest exhortation made to the 

sureties. 

§. 2. Which, if it be well considered, will show how The ill 

base it is for any to undertake this trust merely in compli- pract'ceof 

ment ; how absurd to put little children (whose bond is unfit^per- 

not good in human courts) upon this weighty office ; and sons for 

also how ridiculous for those who have taken this duty sureties. 

upon them, to think they can shake ofi' this charge a- 



* Note, that this prayer, with the foregoing exhortation 
and Lord's Prayer, were first added to the second book of 
King Edward ; his lir§t book ordering the Application to the 
Godfathers, &c. to be used as soon as the child was bapti- 
tized. 

88 Chrys. Horn. 2. in 2 Cor. in Append, ad torn. v. 
torn. iii. pag. 553. lin. 21, 22. 89 Eix» ni<r«v, Chrj?. Hona. 

Aug. Horn. 29. de Verb. Apost.et 10. in Colo«s. torn. iv. p. 142. 

Serm. 59. c, t. torn. v. col. .S43. lin. 41. Oratio Fidelium, August,. 

p. et Seem. 65. c. 1. col. 119. C. Enchirid. c. 71. 



390 Of the Mimstralioii 



chief 



App. I. to gain, and assign it 'over to the parents. But yet this is 
CThapVIl. frequently the custom of this licentious age, and the 
ihief occasion of many people's falling into evil princi- 
ples and wicked practices which might easily be pre- 
vented, if the sureties would do their duty, and labour 
to fit their God-children for Confirmation, and bring 
them to it j which therefore the Minister is in the last 
place to advertise the sureties of*: for till the child by 
this means enters the bond in his own name, the sureties 
must answer for all miscarriages through their neglect; 
whereas as soon as the child is confirmed, the sureties 
are freed from that danger, and discharged from all 
|3ut the duty of charity. 

The office being thus ended, the first Common Pray* 
er piously adds. And so let the Congregation depart in the 
name of the Lord. 



(Ihe Intro- 
di^tion. 



APPENDIX I. TO CHAP. VII. 

Oftlie Ministration 0/ PRIVATE BAPTISM 
0/ CHILDREN in HousEsf. 

Sect. I. Of the Rubrics before the Office, 

JN this and the following office, I am only to take no- 
tice of such particulars, as are different from the Order 
for Public Baptism of Infants. Where either of these 
therefore agree with ^he former, I must refer my reader 
to the foregoing chapter, designing this and the fol- 



*In all the former books this advertisement concerning 
Confirmation was only a rubric directing the Minister to 
command that the children be brought to the Bishop, ^c. But 
in the last review it was turned into a form to be spoken to 
the people. 

t The Title of this office in both books of King Edward 
and that of Queen Elizabeth was this : Of them that be bap- 
tized in private houses^ in time of necessity. To which were 
added upon King James's accession the following words : by 
the Minister of the Parish^ or any other lawful Minister that 
can be procured. And so it continued till the RestoratioOj 
when it was altered i^t© the title that stands above.^ 



%f Private Baptism of Children, 391 

lowing Appendix only for such things as I have had no Sec. II. 
opportunity of mentioning before. " 

§. 1. The first rubric requires, that The Curates of ^l^^"^^^' 
•very Parish shall often admonish the People, that they defer not to be 
not the Baptism of their children longer than the first or long defer- 
isecond Sunday next after their hirlh, or other holy day Jail- '■®^* 
ing between, unless upon a great and reasonable cause to be 
approved by the Curate. p k • o 

§: 2. And that also they shall icarn them, that, without ?."^ ."'if' 
like great cause and necessity, they procure not their child- adminis- 
ren to be baptized at home in their houses. But zvhen need tered at 
shall compel them so to do, then Baptism shall he adminis- l»orue, ex- 
ttred on this jashton, ^ sesofne- 

The ftioderation of our Church, in this respect, is ex- cessity, 
actly conformable to the ancient practice of the primitive 
Christians; who (though in ordinary cases they would 
ne\^er admit that Baptism should be administered with- 
out the presence of the congregation) yet had so 
great a care that none should die unbaptized, that in 
danger of death they allowed such persons, as had not 
gone through all their preparations, to be baptized at 
home ; but laying an obligation upon them to answer 
more fully if God restored them^. 

Sect. IL Of the proper Minister of Private Baptism, 

When necessity requires that Baptism be privately Lay-Bap- 
administerfed, the Minister of the Parish, &r(m his absence) *'smallow- 
some other lawful Minister^ is to he procured. This is an church at 
order which was not made till after the conference at thefirstRe- 
Hampton-Court, upon the accession of King James I. to formation, 
the throne. In both Common Prayer Books of King Ed- 
ward,and in that of Queen Elizabeth^the rubric was only 
this : First, let them that he present call upon God for his 
^race, and say the Lord^s Prayer, if the time will suffer ; 
end then one of them shall name the child, and dip him in 
the water, or pour water upon him, saying these words, N. / 
baptize thee, <^c, Now this, it is plain from the writings 
and letters of our first Reformers, was originally design- 
ed to commission Lay-Persons to baptize in cases of 
necessity : being founded upon an error which our Re- 
formers had imbibed in the Romish Church, concerning 
the impossibility of solvation without the Sacrament of 
Baptism : which therefore being in their opinion so ab-^ 

90 C«ncil. Laodi«eD< Can. 47, Um. i. c«1. 1505. A* 



392- Of iht Minisimhoii 

App. r. to solutelj necessary, they chose should be a<3 ministered 
^^^P' by any body that was present, in cases of extremity* 
But after- ^'^^^^^^^ ^^an any should die without it. 
wards pro- But afterwards when ihey came to have clearer no- 
liibited by tions ofthe Sacraments, and perceived how absurd it 
both hous- ^y^g to confine the mercies of God to outward means; 
vocation. ^"^ especially to consider that the salvation ofthe child 
might be as safe in God's mercy, without any Baptism, 
as with one performed by persons not duly commission- 
ed to administer it: when the governors ofthe Churchy 
I say, came to be convinced of this, they thought it prop- 
er to explain the rubric above mentioned, in such a man- 
ner as should exclude aiiy private person from adminis- 
tering of Baptism. Accordingly when, some articles 
were passed by both houses of Convocation, in the year 
Jo75, the Archbishop and Bishops (who had power and 
authority in their several diocesses to resolve all doubts 
concerning the maimer how to understand^ do^ and execute 
the things contained in the Book of Common Prayer^^) unan- 
imously resolved, that even Private Baptism, in case ofnt^ 
cessity^ was only to be administered by a lawful Minister 
or Deacon 5 and that all other persons should be inhibi- 
ted to intermeddle with the ministering of Baptism pri- 
vately, as being no part of their vocation*. Bishop 



* This article here being very remarkable, I shall here 
jiet it down in the words ofthe record. 

Twelfthly, And whereas !iome ambiguity and doubt has a- 
risen amongst diverse, by what persons Private Baptism is to be 
adndnistered ; Jorasmuch as by the Book of Common Prayer 
allowed by statute, the Bishop of the Diocess is to expound and 
resolve alt such doubts as shall arise concerning the manner 
how to understand^ do, and execute the things contained in the 
said book ; it is now by the said Archbishop and Bishops cx- 
pounded and resolved, and every of them doth expound and rg* 
solve, that the said Private Baptism^ iii case of necessity, is' 
only to be ministered by a law ful Minister or Deacon, called to 
be present for that purpose and by none other. And that every 
Bishop in his Diocess shall take order that this exposition of 
the said doubt shall be published in writing before the first day 
of May next coming, in every Parish Church of his Diocess in 
this Province ; and thereby all other persons shall be inhibited 
to intermeddle with the ministry of Baptism privately, it being 
no part of their vocation^^, 

91 See the Preface concemng i. p. 447. and Mr. Collier's HiV 
the Service ofthe Church. tory, vol. ii. page 552, 

92 Bishop Gibson's C'odex,vol. 



©/ Frira te Bap I ism of Ch Udrtn . 393 

Gibson tells us, this article was not published in the ^^^- "- 
printed copy: but whether on the same account that 
the fifteenth article was left out, (which was, that Car- 
riage might be solemnized at any time of the year, pro- 
vided the banns were duly published, and no impedi- 
men objected,) vh. because disapproved by the crown, 
he cannot certainly telF: but it seems by the account 
that Mr. Collier gives us, as if it was published : for after 
all the articles, he only remarks from the journal of the 
Convocation, that the Queen refused to assent to the last 
article, (?. e. the fifteenth above mcnlioned,) for which 
reason, saith he, it was not published \vith the rest»\ 
which seems plainly to imply that all the rest were pub- 
lished. However, whether it was published or not, the 
hsive publishing of it in writing in every Parish-Church of 
every Diocese in the Province of Canterbury^ by order of 
the Bishops, who had undoubted authority to ex- 
plain the rubric, was sufficient to restrain the sense of the 
rubric in such a manner as should inhibit all persons 
not ordained from presuming to intermeddle with the 
administering of Baptism. But besides this, Mr. Collier 
tells us, that notwithstanding none but the Archbishop 
and Bishops are mentioned for their concurrence in 
these articles, yet in the Archbishop's mandate for the 
publication, they are said to be agreed, settled, and 
subscribed by both houses of Convocation^^ So that 
from this time, notwithstanding the rubric might contin- 
ue in the same words, it is certain it gave no licence or 
permission to Lay-Persons to baptize. On the contra- 
ry, the Bishops, in their visitations, censured the prac- 
tice, and declared that the rubric inferred no such lati- 
itude^*. 

However, upon the accession of King James I. to the 
throne, the matter was again debated in the Hampton- 
Court conferences^ : the result of which was, that instead 
of those words. Let them that be present call upon God, ^c, 
the rubric should be. Let the lawful Minister, and them 
that be present, c^c. And instead of what follows, viz. 
Then one of them shall name the child, and dip him in the 
water, or pour water upon him, saying; it was ordered, 
that, the child being named by some one thai is present^ iht 

93 See bis Codex as before. count of theConference at Hamp- 

94 Mr. Collier's Ecclesiastical ion-Court. 

History, as before. 97 ibid, or Collier's Historv, 

95 Ibid, and page 5.51 vol, ii. page ^S, 

96 See Bishop Barlow's Ac- 

Bijb 



3!I4 0/ the MinistraUo}i 

th%yil^ ^^^^ /«t6/jf/ Minisler shall dip it in water, ire* And thus 
the rubric stood till the review at the Restoration, when 
it only underwent some small variation ; the [^hnister of 
the Parish being first named as the most proper person to 
be sent for, if not out of the way ; but in his absence any 
other lawful Minister is to be called in that can be procured. 
The Church on!y provides that none but a Minister, or 
one duly ordained, presume to intermeddle in it: welt 
knowing that the persons, by whom Baptism' is to be 
administered, are plainly as positive a part of the institu- 
tion,as any thing else relating to that ordinance ; and con-* 
sequently that the power of administering it must belong 
to those only whom Christ hath authorized by the insti- 
tution* It is true, there are some few of the primitive 
writers, who allow Laymen to baptize in case of necessi- 
ty^*: but there are more and earlier of the fathers,>who 
disallow that practice^^: and upon mature consideration 
of the several passages, it will generally be found that 
^ these latter, for the most part, speak the judgment of the 
Church, whilst the former only deliver their private o- 
pinion. And therefore certainly it is a great presump- 
tion for an unordained person to invade the ministerial 
office without any warrant. What sufficient plea the 
Church of Rome can pretend, for suffering even Mid- 
wives to perform this sacred rite, I am wholly ignorant. 
For as to the pretence of the child's danger, we may be 
sure that its salvation may be as safe in God's mercy 
v/ithout any Baptism, as with such a one as he has neith- 
er commanded nor made any promises to : so that where 
God gives no opportunity of having Baptism administer- 



* The second rubric that I have given above in page 390, 
was also then altered; the old one being worded thus : And 
also they shall warn them that, 'without great cause and necessity^ 
they baptize not children at home in their houses : and when 
great need shall compell them so to do, that then they minister 
it oil this fashion. 

98 Tertul. de Bapt. c. 17. p. priani Opera. Hillarii, alias Am' 
231. A. Corjcil. Elib. Can. 38. bros. Com. in Ephes. 4. Basil, ut 
Hieron. Dial. adv. Lucifer, c. 4. supra. Chrjsost. Horn. 61, torn. 

99 Ignat. ad Smyru.^. 8. Const, vii. p. 423. Vid. et Balsamom. in 
A p. 1, 8, c. 46. Cyprian, et Fir- Can. 19. Conoil. Sardicens. ap. 
niiliao, apiid Basil. Ep. ad Ara- Bevere^. Annot. in Can, Apost. 
pliiioch. c. l.Vide et Cyprian. Ep. p. 201. 

Jo, et Voiicil. Car tbajj, inter Cy- 



o/ Private Baptism of Children. 395 

ed hy a person duly commissioned, it seems much better Chap. VlH 
to leave it undone. 

If it be asked, whether Baptism, when performed by 
an unordaincd person, be, in the sense of our Church, 
valid and effectual? 1 answer, that, according to the best 
judgment we can form frotn her public acts and offices, it 
is not, For she not only supposes.^ that a child will 
die unbaptized, if the regular Minister does not come 
time enough to baptize it; but in the sbovesaid determi- 
nation of the Bishops and Convocation, she expressly 
declares, that even in cases of necessity, Baptism is only 
to be administered by a lawful Minister or Deacon, and 
directly inhibits all other persons from intermeddling 
with it, though ever so privately^ as being no pari of tkeir 
vocation: a plain intimation that no Baptism, but what i^ 
administered by persons duly ordained, is valid or effec- 
tual. For if Baptism administered by persons not duly 
ordained be valid and sufficient to convej' the benefits 
of it, why should such persons be prohibited to adminisr 
ter it in cases of real necessity, when a regular Minister 
cannot be procured? It would surely be better for the 
child to have it from any hand, if any hand could give it, 
than that it should die without the advantage of it. 
Our Church therefore, by prohibiting all from intermed- 
dling in Baptism but a lawful Minister, plainly hints, 
that when Baptism is administered by any others, it 
conveys no benefit or advantage to the child, but only 
brings upon those who pretend to administer it the guilt 
of usurping a sacred^ office : and consequently that per- 
sons so pretendedly baptized (if they live to be sensible 
of their state and condition) are to apply to their lawful 
Minister or Bishop for that holy Sacrament, of which 
they only received a profanation before.^ 



* This assertion of Wheatly, that no Baptism is valid unless it be ad- 
ministered by "a lawful Minisier^^"^ is in direct opposition to the prac- 
tice of the Church of England, and the Protestant Episcopal ChiircU 
in America. In both, no other ministry is considered as lawful but 
such as is derived from Bishops, whoara looked upon as the successors 
of the ApostlesyBnd consequently as the only persons who have inlfum- 
selves^ a right to baptize ; the commission to baf)tize having; bct-n giv- 
en by our Saviour only to the Apostles, Matt, xxviii. 19. Yet in both, 
persons who have not beet^ baptized by a lawful Ministry, are not only 
received to the Sacr^inent pf the Lord's Supper, and thereby recogni- 
zed as members of ^he Christian Church, but are also adnaiiti.d to Ho- 

1 Canon hX\X. 



S96 Of the Mlnislralion 

CiITj* v/r ^^^'^* '^^' ^^^^^^ -Serrfcr to heperformed al the Minislra' 
^_ ,* lion of Private Baptism, 

jJ-AVlNGsaid what I thought was necessary in rela- 
tion to the Minister of Private Baptism, I have nothing 
to do now but to run through the office, and show how 
well it is adapted for the Ministration of it. 

First then, the Minister of the Parish, (or, in his ab- 
What sence, any other lawful Minister that can be procured,) 
prayers to ^yj{^[j [hej^ th^t ^pp present, is to call upon God, and sav 
the Bap- '''^^ Lord^s Grayer, and so many oj the LoUects appointed to 
lism of the he said before in the for m of Public Baptism^ as ike time and 
Qhild. present exigence will suffer. 

And here I humbly presume to give a hint to my bre^ 
thrcn, that the Prayer appointed for the Consecration 
of the Water be never omitted. For besides the propri- 
ety of this prayer to beg a blessing upon the administra- 
tion in general, I have already showed how necessary a 
part of the office of Baptism the primitive Christians es- 
teemed the Consecration of the Water. 
The Water §• 2. And here it is to be notpd, that by a Provincial 

and Vessel, 

ill wi;ich ■ — 

the child is 

baptized If orders. What is required of persons thus irregularly baptized, in or- 
Iiovv lo be ^^^^ *o ^® received to commnnion, is, that they be confirmed whenever, 
disposedof. ^''^ proi=ence of the Bishop shall give them an opportunity. The Bish- 
' op by the solemn "laying on of hands'' ratifies and confirms the bap- 
i'.sm, and thus supplies what vras wanting to its regularity. The dis- 
tinction between a valid baptism and a regular baptism ought there- 
fore to be constantly kept in view. A baptism is admitted by the 
Church to be valid when it is administered, 1st, with water, ancl 2d, 
with the form prescribed by our Saviour, in or into the name of the 
Father, and of the Son, and of the Holy Ghost. A baptism is regular 
Rs well as valid, when in addition to these requisites it is administered 
3dly,by a lawful minister. Botif the Bisbop's consent,expressed by the 
Tiying on of bis hands be reqiii^te to constitute a lawful ministry, wliy 
may not the Bishop's ratification of a baptism by the same Apostolick 
sign of the laying on of hands, remove its previous irregularity? 

"in this couutry, where the tendency is so strong to undervalue and 
n- gleet baptism, more caution perhaps ought to be observed in ascertain- 
5-ig whether waler has been used, and whether the words of the bap- 
ti.sinal formulary have been observed. The sect of Universalists have j^ 
practice of dedicating their infants without baptism, which uninformed 
};ersons have mistaken for the Sacrament of admission into the Christian 
Church ; aiid it is one of the unhappy effects of the prevalence of the 
Unitarian or Socinian heresy, that some of its teachers, there is reason 
to believe, have omitted the form of baptism prescribed by our Saviour. 
In both these cases the language of Wheatly is strictly applicable: 
"Persons so pretendedly baptized (if they li^e to be sensible of their 
slate and condition) are to apply to their lawful Minister or Bishop 
for that holy Sacraojent of which they only received a profanation b^ 
fore." Am. Ed. 



of Privale. Baptism of Children. 397 

Constitution of our own Church, made in the year 1236, Sec. Ur. 
(the twenty-sixth of Henry HI.) which is still in force, 
neither Walernor Vessel^ that has been used in the ad- 
i^inistration of Private Baptism, is afterw^ards to be ap- 
plied to common uses. But, out of reverence to the Sa- 
crament, ihe I'f'aler is to be poured into the fire, or else 
to be carried to the Church, to be put to the Water in 
the Baptistery or Font : and the vessel also is to be burnt, 
or else to be appropi'iated to the use of the Church^, per- 
haps for the washing of the church-linen, as Mr, Lin- 
wood supposes^ The latter of which orders, if I am 
not misinformed, the late good Bishop Beveridge oblig- 
ed his parishioners to comply with, whilst he was Minis- 
ter of St. Peter's in Cornhill. And as to the former, it 
is certainly very unseemly, that Water once blessed in 
so solemn a manner, and used and applied to so sacred 
a purpose, should either be put to common use, or 
thrown away irreverently into the kennel or sink. And 
I wonder our Church has made no provision, how the 
water used in the font at church should be disposed of. 
In the Greek Church particular care is taken, that it ne- 
ver be thrown into the street like common water, but 
poured into a hollow place under the Altar, (called 
Bxhc^Ttrihov or x<wve?«v,) where it i^ soaked into the earth , 
or finds a passaged 

§. 3. But to return : the Minister having used as many The child 
of the Collects appointed to be said in the form of Public {?^^ ^^P" 
Baptism, as the time and present exigence will suffer ; Affusioa 
the child being then named by some one that is present, only, 
the Minister is io pour Water upon it. All the old Com- 
mon Prayers say, he shall either dip it in ihe JVater^ or 
pour Water upon it : but Baptism in private being never 
allowed but when the child is weak, the rubric was prop- 
erly altered at the last review, and the order for dipping 
left out ; it being not to be supposed that the child in its 
sickness should be able to endure it. 

§- 4. After the child is baptized, it is farthfer ordered T''^ . 
by our present Liturgy, that, all kneeling down, the Min- \^Tzher' 
ister shall give thanks unto God^ in part of the form that Baptism, 
is appointed to be used after the Administration of Public 
Baptism: and so the service at that time is concluded. 

2. Bishop Gibson's Codex, vol. 3 Ascited by Mr. Johnson,ibid. 

i. paj;e 455, and Johnson's Eccle- 4. Dr. Smith's Account ol" the 

siastical Laws, 1236. 10. Greek Church, page 114. 



398 Of the Mimstration 

App. T. to Sect. IV. Of the Service to be performed zohen the Child 
^^^P-^" - is brought to Church. 

Tate Bap- 1 HOUGH it is not to be doubted but that a child baptized 
tism to be in the manner above mentioned, is lawfully and sufficient- 
certified to ly jjapltzed, and ought not to be baptized again ; yet never- 
^^^jjQ°"f ff " //ic/e55, if the child, which is after this sort baptized, do af 
terwards terwards live, it is expedient (saith the rubric) that it be 
by the brought into the church, to the intenf^ that if the Minister of 
Minister. ^^^^ ^^^^ Parish did himself baptize the child, the congrega- 
tion may be certified of the true form of Baptism by himpri' 
vately before used : in which case he is to certify them, that 
according to the due and prescribed order of the Church at 
such a time, and insueh a place^ before diverse witnesses he: 
baptized this child. 
Or else to §* ^' -^"^ i^ the child were baptized by any other lawful 
be examin- Minister, then the Minister of the Parish where the child 
ed and in- yjas born or christened,is to examine and try zohether the child 
beforeThe' ^^ ^«^y'<% baptized or no : in which case, if those that bring 
congrega- ^^y child to the church do answer that the same child is al- 
tionl ready baptized ; then the Minister is to examine them far- 

ther. By whom and in whose presence it was baptized, and 
whether it was baptized with Water, and in the name of 
the Trinity, which are always to be esteemed essential 
parts of the Sacramentj. And if the Minister shall find 

* la King Edward's and Queen Elizabeth's books, the for- 
mer part of this and the latter part of the next rubric were 
joined together, and made but one between them ; to the in- 
tent that the Priest may examine, and try whether the childy 
Sfc. All between was first added in King James's book after 
the conference at Hampton-Court, except that the particu- 
lar form of certification, in case that the Minister of the same 
parish baptized it himself, was inserted at the Restoration. 

fin the Common Prayers of King Edward and Queen E- 
lizabeth there were two questions asked, which are now o- 
mitted, viz, Whether they called upon God for grace and suc- 
cour in that necessity ? And, Whether they thought the child to 
he lawfully and perfectly baptized ? Which latter question 
was also continued quite down to the Restoration. The 
words, Afid because some things essential to the Sacrament matf 
happen to be omitted through fear or haste in such times of ex- 
tremity, 4'c. were first added to King James's book, at which 
time the alteration was made to restrain Lay-Baptism, even 
in cases of extremity : and therefore these words cannot ba 
urged to prove that the Church does not hold that the com- 
mission of the Administrator, as well as the matter and form^ 
is of the essence of Baptism. 



ef Private Baptism of Childnn. 399 



Sec. IV 



by the answer of such as bring the child, that all things were _ 

done as they ought to be, lie is not to christen the child again, " '^ 
but to receive him as one of the flock of true Christian 

§. 3. Which (after he has certified the people that all ^^^g ^office, 
was well dono, and declared the benefits which the child 
has received by virtue of its Baptism) he is directed to do 
in much the sanae form as is appointed for Public Bap- 
tism. He reads the Gospel there appointed, and the 
Exhortation that follows it*. After which he repeats 
the Lord's Prayer, and the Collect that in the office for 
Public Baptism follows the Exhortation. Then demand- 
ing the name of the child, he proceeds to examine the God- 
fathers and Godmothers, whether, in thename of the child, 
they renounce the Devil and all his works, <S>*c. whether ihfy 
believe all the articles of the Christian Faith, and whether 
they zoill obediently keep God^s will and commandments, i^c. 
For though the child was baptized without Godfathers 
at first, (when being more likely to die than to live, 
there seemed no occasion for any to undertake for its 



* The Exhortation in this office, as well as in the former, 
ia all the old books ends with the repetition of the Lord's 
Prayer and Creed, after which also in the same books im- 
mediately follow the questions to the Godfathers and God- 
mothers; and then the prayer, Almighty and everlasting 
God, ^c. (which in our present book stands before those 
questions.) This prayer being ended, the Priest was also 
formerly to use the Exhortation, Forasmuch as this child, Sfc, 
and so forth as in Public Baptism ; which last words I be- 
lieve only referred to the charge that was then to be given 
to the Godfathers, &c. to see the child confirmed, as is di- 
rected at the end of the public office of Baptism ; though 
upon leaving out those words in our present form of Private 
Baptism, the Minister is not directed to give any such 
charge.* The form of receiving the child into the congre- 
gation, and signing it with the Cross, with the short Exhor- 
tation and Prayer that follow in our present books, do not 
seem to have been then used. But the first book of King 
Edward, after the form of stipulation, orders the Chrisom to 
be put upon the child, and the form to be used which I 
have already given upon the former office*, 

♦The charge to see the child confirmed is not left cut of the. Amer- 
ican Liturgy ; and the Minister m directed to gire i(. Am, Et). 

S Page, 360. 



4@0 Of the Minis Irahm 

&" ^VH ^"^"''^ behaviour;) yet if it lives and is brought to 

., ^^' _ J church, it is fit there should be some to give security, 

that it shall be well educated and instructed. As soon 

as this is done therefore, the child is received into the 

congregation of Chris t^s flock, and is signed with the sign of 

the Cross. After which the service concludes with the 

Thanksgiving and Exhortation that close the office for 

Public Baptism. 

The mefh- §.4. After all there is a provision made, that if they 

ceed^ine^if ^^*^"^^ ^^^^^ '^^ infant to church, do make such uncer- 

this Bap- '«*w answers to the PriesCs questions, as that it cannot ap. 

(Ism be pear that the child was baptized with Water in the name of 

doubtful. tj^Q Father, and of the Son, and of the Holy Ghost, (which are 

essential parts of Baptism ;) then the Priest is to baptize it 

in the form before appointed for Public Baptism of Infants ; 

saving that, atjhe dipping of the child in the font, he is to 

vse this form of words, If thou art not already baptized, 

K. I baptize thee, &c. 



APPENDIX 11. TO CHAP. VIL 

Of the Ministration of BAPTISM to such as 

arc o/ RIPER YEARS^ and able 

to answer for themselves. 

The Introduction. 

Tliis office vv E had no olBce in our Liturgy for the Baptism of 

not added persons o^ Riper Years till the last review. For thoueh 
till the last r . . ^ r ^i • .• • 11. °i 

review. ^^ ^^^ uifancy 01 Christianity adult persons were general- 
ly the subjects of Baptism; yet after the several nations 
that have been converted were become Christian, Bap- 
tism was always administered to children. So that when 
the Liturgy of the Church of England was first compiled, 
an office for Adult Persons vvas not so necessary. But 
by the growth of Anabaptism and Quakerism, during 
the grand rebellion, the want of such an office was plain- 
ly perceived. For which reason the Commissioners ap- 
pointed to review the Common Prayer drew up this 
which I am now going to make some remarks upon, 
which is very useful for the baptizing of natives in our 
plantations, when they shall be converted to the faith, 
and of such unhappy children of those licentious secta- 



^. of Baptism lo such as are of Riper Years. 401 

ji Ties I just now named, as shall come to be sensible of ^^c. I. 
the errors of their parents. "" ' 

Sect. I. Of some Particulars in this Form which differ 
from the others. 

When any such persons as are of Riper Years are to A week's 
he baptized, timely Kotice is to he given to the Bishop, or ^^^^[^^'^^ 
whom he shall appoint for that purpose, a week before at the ^js^ to'^^e 
least, hy the parents, or some other discreet persons ; that so gi-en to 
due care may he taken for their examination, zohether they theBiMiop, 
be sufficiently instructed in the principles of the Christian ^^ ^ ^' 
Religion ; and that tliey may be exhorted to prepare them- 
selves with Prayers and Fasting for the receiving of this ho' 
ly Sacrament, which was always strictly enjoined to 
those that were baptized in the primitive Church^ 

§. 2. And if they shall be found fit, the Minister is to The form 
baptize them in the same manner and order as is ap" g^^o^inl'^^Jf 
pointed before for the Baptism of Infants ; except that the fo^he oc^ 
Gospel is concerninsj our Saviour's discourse with Nic- casioD= 
odemus touching the necessity of Baptism, which is fol- 
lowed by an Exhortation suitable and proper. Again, 
the persons to be baptized being able to make the pro- 
fession that is requisite, in their own persons, the Minister 
is ordered to put the questions to them. There are God- 
fathers and Godmothers indec d appointed to be present, 
but they are only appointed as witnesses of the ensjage- 
ment. and undertake no more than to remind them here- 
after of the vow and profession which they made in 
their presence, and to call upon them to be diligent in 
instructing themselves in God's word, fec« the chief part 
of the charge being delivered at last by the Priest to the 
persons that are baptized. 

§. 3. It is convenient that every person thus baptized Persons so 
should be confirmed by the Bishop, so soon after his Baptism J'^Pj'^^^ 
as conveniently may 6e, that so he may be admitted to the firmed as 
holy Communion*, soon as 

may be. 



*The two following rubrics were inserted in the American Prayer 
Book, between §. 3, and {. 4, providing for cases more likely to occur 
in Ibis country than in England, on account of the great neglect of 
Baptism. Am. Ed. 

••' Whereas necessity may require the baptizing of Adults in private 
iiouses, in consideration of extreme sickness; the same is hereby al- 

6 Just. Mart. Apol.l. c. 79. p.ll6.Tertul. de Bapt.c 20. p.232.B„ 

C c c 



402 Of the Catechism, 

Chap.VII T. ^^ 4. If any persons not baptized tn their Infancy shall h 
p brought to be baptized before they come to years of discretion, 

betwTen ^^^ answer for themselves, it may suffxe to use the office for 
their In- Public Baptism of Infants, or (in case of extreme danger) 
fancj and fke office for Private Baptism, only changing the word In- 
DiPc?e-° fintfor Child or Person, as occasion requi-Les* 

tion, with ^ ______^___«. 

vhal form - "" "'"" '^— """ ^J^''"""""".! """" *" '— ' JL^ 

to be bap- 

tized. CHAP. VIII. 

OF THE CATECHIRM. 



The Introduction. 

Why the SiNCE children, in their Baptism, engage to renounce 
Cafechi?m the Devil and all his works, to believe in God, and serve 
next^^^ him ; it is fit that thej be taught, so soon as they are a- 
ble to learn, what a solemn vow, promise, and profes- 
sion they have made. Accordingly after the offices ap- 
pointed for Baptism, follows A Catechism, that is to say, 
An Instruction, to be learned of every Person, before he 
be brought to be confirmed by the Bishop. 
Catechism And ihis («". e. the catechizing or instructing of Child- 
P^^'JY"'® ren and others in the principles of Religion) is founded 
tion, and "pon the institution of God himself^, and is agreeable to 
imirersal the best examples in Scripture^ As to the Jews, Jose- 
practice. p^us tells US, that they were above all things careful 
that their children might be instructed in the Law^: to 



lowed in that ca?e. And a convenient number of persons shall be as- 
pembled in the house where the Sacrament is to be performed. And 
in the exhortation. Well beloved, &c. instead of these words, co?7ic hi- 
ther desiring, shall be in-fcr<ed this word, desirous.^'' 

"•It ilj^re be occasion for the Office of Infant B ptism and that of A- 
dulis at the same time, the Mini ter shall use the exhortation and one 
of the pfa;jers next following- in the office for Adults ; only, in the ex- 
hortavion and pr syer, after the words, these Persons^ and these thy 
Servans, adding, and these Infants. Then the Minister shall proceed 
to thf questions to be deuiandt d in the cases respectively. After the ira- 
njersion, or the pourins: of water, the prayer shall be as in this service ; 
only, after tlie words, Ihese Persona, siiall be added, and these Infants. 
After which the remaining part of each service shall be used; first 
that for Adults, and lastly that for Infants. 

7 Deut. vi. 7. xxxi. 11, 72. Acts xviii. 25. Rom, ii. 18. 2 
Prov. xxii. 6* John xxi. 15, 16. Tim. iii. 15. 

J^phes. vi. 4. 9 Joseph. Antiq. I. 4. c. 8.. 

8 Gen. xviii. 19. Luke i. 4. 



Of the CaUchism. 403 

which end they had in every village a person called the Introduct. 
Instniclor nf Babes, (to which St. Paul seems to allude^°,) — 
whose business it was (as we may gather from Buxtorf") 
to teach children the Law till they were ten years ot 
age, and from thence till they were fifteen, to instruct 
them in the Talmud. Grotius tells us^^ that at thirteen 
they were brought to the house of God in order to be 
publicly examined; and, being approved, were then de- 
clared to be Children of the Precept^ i. e. they were obli- 
ged to keep the Law, and were from thenceforth an- 
swerable for their own sins. And whereas our Saviour 
submitted himself to this examination when he was but 
twelve years old^ (for that Grotius supposes was the end 
of his staying behind at Jerusalem, and offering himself 
to the doctors in the Temple ;) it was by reason of his 
extraordinary qualifications and genius, which (to speak 
in the Jews' own language) ran before the command. 

From the Jews this custom was delivered down to the 
Christians, who had in every church a peculiar officer, 
called a Catechisl^^^ whose office it was to instruct the 
Catechumens in the fundamentals of religion, in some 
places for two whole years together ^*, besides the more 
solem catechizing of them during the forty days of Lent, 
preparatory to their Baptism at Easter^^ 

§. 2. There was indeed some diflference betv/een the Catechism 
persons who were catechized then, and those whom we ^^ Child- 
instruct now. For then the Catechumens were gene- converts 
rally such as were come to years of discretion ; but, as proper 
having been born of heathen parents, were not yet bap- '*/*^''' ^^P" 
tized. So that they catechized them before their Bap- fj^'™ ^^ ^^' 
tism, as we also do those who are not baptized till they 
come to Riper Years, But as to the children of believ- 
ing parents, it is certain, that, as they were baptized in 
Infancy, they could not then, any more than now, be 
admitted Catechumens till after Baptism. Nor is there 
any necessity of doing it before, if so be that we take 
care that due instruction be given them, so soon as they 
are capable of receiving it. For our Saviour himself in 
that commission to his Aposdes, Go t/e, make disciples of 
all nations baptizing them, ^c. teaching them to observe all 
things f whatsoever I have commanded yov}^^ seems to inti- 

10 Rom. ii. 20. 10. p. 2r5. A. 1. 6. c. 3. 12. 20. 

11 Buxtorf. Sjnag. Judiac. 14 Concil. Elib. Can. 42. torn, 
<^- 7. i. CO). 97.5. B. 

12 In Luc. ii.ver. 42. 15 Cyril. Catech. Mystag. 1. 

13 Euseb. Hist. EccJ. 1. 5. c. 16 Matt, xxviii. 19, 20, 



404 Of the, Catechisnu 

Chap.vili. mate that converts may first be entered into his Church 
" by Baptism, and afterwards instructed in the fundamen- 
tals of their religion. And indeed we read, that when 
St. Basil was baptized, the Bishop kept him in his house 
sometime afterwards, that he might instruct him in the 
things pertaining to eternal life^^ And a learned writer 
affirms, that all baptized persons in the primitive times 
(although they had beeri catechized beforejwere yet wont 
to stay several days after their Baptism, to be more ful- 
ly catechized in all things necessary to salvation^'. And 
therefore there is much more reason for us to catechize 
Children after Baptism, who are naturally incapable of 
being instructed beforehand. 

Sect. I. Of the Form and Contents of the Chalechism. 

The Cate- ^g ^^ the form of our Catechism, it is drawn up after 
dravvn up ^^^ primitive manner by way of Question and Answer: 
by way of SO Philip catechized the Eunuch", and so the persons 
Que-tion to be baptized were catechized in the first ages, as I 
and Att- 1^^^,^ already shown in discoursing of the antiquity of 
the Baptismal Vow^°. And indeed the very word Cat- 
The word jecHisM implies as much ; the original Ketrtj^icj, from 
^^}^' whence it is derived, being a compound of 'H;^^, which 
whauuig- signifies an Echo, or repeated sound. So that a Catet 
nifies. chism is no more than an instruction first taught and in- 
stilled into a person, and then repeated upon the Cate- 
chist's examination. 
The con- §, <2, As to the Contents of our Catechism, it is not a 
sents of it. |gj.gp system or body of divinity, to puzzle the heads of 
young beginners ; but only a short and a full explication 
of the Baptismal Vow. The primitive Catechisms in- 
deed {i. e, all that the Catechumens were to learn by 
heart before their Baptism and Confirmation) c^nsi^ted 
of no more than the Renunciation^ or the repetition of the 
Baptismal Vow^ the Greedy and the Lord^s Prayer : and 
these together with the Ten Commandments, at the Ref- 
ormation, were the whole of ours, But it being after- 
wards thought defective as to the doctrine of the Sacra- 
ments, (which in the primitive times were more largely 
expiamed to baptized persons^^,) King James I. appoint- 

17 S. Amphiliochius in Vit. S. 19 Acts vili. 37. 
Basil, 20 Page 371 . 

18 Vicecomes de antiquis Rit- 21 Vide S. Cyril. Catech. 
ibus Baptismi, lib, 5. cap. 53* Mystag, 



Of the Catechism. 405 

ed the Bishops to add a short and plain explanation of S ec. II. 
them, which was done accordingly in that excellent 
form we see* : being penned by Bishop Overal, then 
Dean of St. Paul's, and allowed by the Bishops^^ So 
that now (in the opinion of the best judges) it excels all 
Catechisms that ever were in the world ; being so short, 
that the youngest children may learn it by heart; and 
yet so full, that it contains all things necessary to be 
inown in order to salvation. 

hi this also its excellency is very discernable, viz. that 
as all persons are baptized not into any ;3aracM/ar church, 
but into the Catholic Church of Christ : so here they are 
not taught the opinion of this or any other particular 
Church or people, but what the whole body of Chris- 
tians all the world over agree in. If it may any where 
seem to be otherwise, it is the doctrine of the Sacra* 
ments : but even this is here worded with so much cau- 
tion and temper, as not to contradict any other particu- 
lar church ; but so as that all sorts of Christians, when 
ihey have duly considered it, may subscribe to every 
thing that is here taught or delivered. 

Sect. II. Of the Rubrics after the Catechism, 

The times now appointed for catechizing of children, Rubric 1. 
are Sundays and Holy-days. Though Bishop Cosin ^o w^e'S 
observes, this is no injunction for doing it every Sunday to be per- 
and Holy-day, but only as often as need requires, accor- formed, 
ding to the largeness or number of children in the par* 



* In all the books from King James's times (when these 
questions and answers concerning the Sacrament were first 
inserted) to the last review, the answer to the question con- 
cerning the outward visible sign or form in Baptism, was 
something different from what it is now, which, with the 
reason of it, I have already given in page 375. The 
answer also to the question, Why Infants are baptized, <^c. 
was then a little difficultly, and more obscurely expressed, 
viz. Yes, they do perform them by their sureties^ who promise 
and vow them both in their names, which^ when they come to 
age, themselves are bound to perform. 

22 Conference at Hampton- additional Notes, page 58, 
Court, page 43,and Dr. Nichols's 



40G 



Of the, Calechism, 



Chap.VIIl. islr^ And it is true, that by the first book of King Ed- 

' ward VI, it was not required to be done above once in 

six weeks. But Bucer, observing that this was too. sel- 
dom, and that in several churches in Germany there was 
catechizing three times a week, urged, in liis censure 
upon this rubric, that the Minister should be required 
to catechize on every Holij-day^\ Upon this exception 
indeed the rubric was altered, but expressed notwith- 
standing in indefinite terms. So that Bishop Cosin was 
of the opinion^^, that no obligation could be urged from 
hence, that the Minister should perform it on all Sun- 
days and Holy-days. And indeed by the Injunctions 
of Queen Elizabeth, it was only required upon every Ho- 
ly-day^ and every second Sunday (i. e. I suppose every o- 
ther Sunday) in the year^^ 5 though it is plainly the de- 
sign of the present rubric, that it should be done as of- 
ten as occasion requires, i. e. so long as there are any in 
the parish who are capable of instruction, and yet have 
not learned their catechism. And therefore, in many 
large parishes, where the inhabitants are numerous, the 
Minister thinks himself obliged to catechize every Sim- 
day; whilst in parishes less populous, a few Sun- 
days in the year are sufficient to the purpose ; and 
therefore in such places the duty of Catechism is reser- 
ved till LenI, in imitation of an old custom in the primi- 
tive Church, which, as I have already observed, had 
their more solemn Catechisms during that season. But 
how to reconcile the fifty-ninth canon to this exposition 
of the rubric, I own I am at a loss: for that requires ev- 
ery Parson, Vicar, or Curate, upon every Sunday and Ho- 
ly-day, to teach and instruct the youth and ignorant per- 
sons of his parish, in the Catechism set forth in the book 
of Common Prayer; and this too upon pain of a sharp 
reproof upon the first complaint, of suspension upon the 
second, and of excommunication till he be reformed, up- 
on the third. 
Why to be §. 2. The part of the service where this is to come in, 
perform- is after the second Lesson at evening Prayer : though in all 
the Common Prayer Books till the last review, it was 
ordered to be done half an hour before Even-Song, i, e. 
(as the fifty-ninth canon explains it) the Minister should 
for half an hour, or more, before Evening Prayer, ex- 



?d after 
tlH> Ser- 
oikI Les- 
son. 



23 See Dr. Nichols's addition- 
al Notes, page 58. 

24 Script. Anglican, p. 485. 



25 In Dr. Nichols, ibid. 

26 Injunction 44, in Bishop 
Sparrow's Collection, page 79. 



Of the Catechism, 40r 

amine and Instruct the youth and ignorant persons of ^e c. 11. 
his parish in the Church Catechism. I suppose the rea- 
son of the alif ration was, that Catechism I eing perform- 
ed in the midst of divine service, the elder persons, as 
well as the yovnger might receive benefit by the Minis- 
ter's expositions, and that the presence of parents and 
maslprs might be an encouragement to the children and 
servants to a diligent performance of their duty herein. 

§. 3. The persons appointed to be instructed in this Rubric 2, 
Catechism, are so many of the parish sent unto him, as the j-^'^ r"*"""' . 
J^Jinister shall think convenient: which the next rubric catechiz- 
supposes to be a\\ Children, Servants^ and Apprentices, ed, who. 
Tjchich have not learned it. In King Edward's first Com- 
mon Prayer Book, those only were to be sent, zcho were 
not yet confirmed. But because many were then confirm- 
ed young, at least before they could understand their 
Catechii>m, though they might repeat the words of 
it, Bucer desired that they might still be catechized, till 
the Curate should think them sufficiently instructed^' ; 
upon which motion the words were somewhat altered 
in the next review. 

§. 4. The care of sending their children and servants What care 
is by the same rubric laid upon their Fathers, Mothers,^^^^^^' 
Mistresses, and Dames, who are to cause them to come to parents 
Church at the time appointed,and obediently to hear,and be or- and Mas- 
dered by the Curate, until such time as they have learned all ters, &c. 
that is here appointed for them to learn. The same is 
required by the fifty-ninth canon of ourChurch,which far- 
ther orders, that if any of these neglect their duties, as the 
one sort in not causing^ them to come, and the other in refusing 
to learn as aforesaid ; they are to he suspended by the Ordin- 
ary, i. e. from the communion, 1 suppose, (if they be not 
children,) and if thf^y so persist by the space of a month, thttj 
are to be excommunicated. And by the canons, of 1571, 
every Minister was yearly, within twenty days after 
Easter, to present to the Bishop, &c. the names of all 
those in his parish, which had not sent their children or 
servants at the times appointed. And to enforce this, 
it was one of the articles which was exhibited, in order 
to be admitted by authority, that he, whose Child at ten 
years old or upwards, or his Servant at fourteen or up- 
wards, could not say the Catechism, should pay Ten 
Shillings to the Poors Box^^ 

27 Buceri Script. Anglican, p. formation, Appen. 2. pag^ 1. 
485. and Bishop Gibson's Codex, pag. 

28 Strype's History of the Re- 453. 



408 



Of the Order of Confirmation. 



CJiap. 



IX' The two next rubrics, relating more immediately to 
the Order for Confirmation, will come more properly w 
be treated of in the next chapter. 



CHAP. IX. 
OF THE ORDER OF CONFIRMATION. 



The. iNTRODUCTlONe 



t<ie rite 
ofConfir- 
matioD of 
divine in- 
stitutioQ. 



I HAVE already observed*^, that it was a custom o/ 
the Jews to bring theii^ children, at the age of thirteen 
years, to be publicly examined before the congregation^ 
and to make a solemn promise that they would from 
thenceforward engage themselves faithfully to observe 
the Law of Moses, and so be accountable for their own 
sins : after which engagement followed the prayers of 
the congregation, that God would bless and enable them 
to make good their promise. And from this custom a- 
mong the Jews, the rite of Confirmation is thought by 
some to have been deduced. And indeed that there is 
some correspondence between them, is obvious and 
plain. Biit still I must assert, that the use of Confirma- 
tion in the Christian Church is owing to a much more 
divine original ; even to the example and institution of 
our blessed Lord, who is the head and pattern, in all 
things, to the Church. For we read, that after the Bap- 
tism of Jesus in the river Jordan, when he was come up 
out of the water, and was praying on the shore, the Ho- 
ly Ghost descended upon him^^ : which represented and pre- 
figured (as some ancient fathers tell us^^) that we also, 
after our Baptism, must receive the ministration of the 
Holy Spirit. And indeed, all that came to St. John to 
be baptized were referred to a future Baptism of the Ho- 
ly Ghost for their completion and perfection. / indeed, 
saith he, baptize you with Water unto Repentance : but he 
that Cometh after me shall baptize you with the Holy Ghost 



29 In page 403. 

30 Malt. iii. 16. Luke jii. 2l 

31 Optat. contr. Donatist. Cy- 



ril. Catech 3. Vid. etHilar.Cbry- 
sost. et Theophylact. in Matt^ 
iii. 16. 



Of the Order of Confirmation, 409 

and ivUh Fire'^. And this was so necessary to confirm Introducf. 
and establish them in the gospel-dispensation, that our ' 
Saviour, just before his Ascension, leaves a charge to his 
Apostles,' who had bclorc received the Baptism of Wa* 
ter, thai they should not depart from Jerusalem, till they 
had received the Baptism of the Spirit, and were endued 
with Power from on /i/g/i". For John truly saith he, 
baptized with Water : hut ye shall be baptized with the Holy 
Ghost not many days hence- '^, Accordingly on the day of 
Pentecost, they were all visibly confirmed din(} filled with 
the Holy Ghost, who descended from heaven, and sat up- 
on each of them under the appearance of cloven tongues 
like as offire^^. 

§. 2. Hence then we see, that the Institution of this |?j!^f ^^^1,°'' 
rite was holy and divine. As to the Practice of it, we ij^g, '^ 
may observe^ that the Apostles, having received the Spi- 
rit, as is above mentioned, immediately knew to what 
use it was given them, viz, not to be confined to their own 
persons or college, but to be imparted by them to the 
whole church of God. For the Spirit itself was to teach 
them all things, and to bring all things to their remem' 
hrance'^^. And therefore to be sure it taught and remin- 
ded them, that the gifts and graces, which they them- 
selves received by it, were equally necessary to all 
Christians whatever* Accordingly as soon as they heard 
that the Samaritans had been converted and baptized by 
Philip, they sent two of their number, Peter and John, 
to lay \ke\i' hands on them, that they might receive the Ho- 
ly Ghost^h a plain argument^ that neither Baptism a- 
lone, nor the person that administered it,was able to con- 
vey the Holy Ghost : since if either the Holy Ghost 
were a consequence of Baptism, or if Philip had power 
to communicate him by any other ministration, the A- 
postles would not have come from Jerusalem on purpose 
to have confirmed them. The same may be argued 
from a like occurrence to the disciples at Ephesus : up- 
on whom, after they had been baptized in the name of the 
Lord Jesus, the Apostle St. Paul laid his hands, and then 
the Holy Ghost came on them^^: which shows, that the re- 
ceiving of the Holy Ghost was not the consequence of 
their being baptized, but of the Apostle's laying on his 
hands ; and that laying on of hands was necessary to 

32 Matf. iii. 11. 36 John xiv. 16. 

33 Luke xxiv. 49. Acts. i. 4. 57 Acts viii. 14, &c, 

34 Acts i. 5. 38 Acts xix. 5, 6. 

35 Acts ii. 1—5. 

DBd 



4 Id Of the Order of Confirmation* 

^!!!L^ P^*'^!"^^ '^"^ complete the Ephesians,even after they had 
Its b«i received the Sacrament of Baptism, 
auended §* ^* ^^ ^^ ^'"^^ ^-^^ ministration of this rite at first was 
?.t first frequently attended with Miraculous Powers. But sor 
tcv\ ?^" ^'^^ ^^'^ ^^^^^ ^^^'"^ Prayer and Preaching, which yet no 
nolverrno ^^^'^ ^^"^ thought to be only temporary ordinances* To 
ai-g-'unent f^^cy therefore that the Invocation of the Holy Spirit, 
tjiiit it was with imposition of hands, was to cease, when the extra- 
onlTfor'a °J^^"^T effects of it failed, is too grnundlcss a supposi- 
temporary ^^^^ ^^ ^^ P"^ ^^ the balance against the weight of so sa- 
ordiriance. cred and positive an institution. In the infancy of the 
Church these visible effects upon those that believed were 
necessary to bring over others to the faith : but whent 
whole nafions turned Christian, this occasion ceased ; 
an.] therefore the Holy Ghost does not now continue to 
empower us to work them. But still the ordinary gifts 
and graces, which are useful and necessary to complete a 
Christian, are nevertheless the fruits and effects of this 
ho'y rite. And these are by much the more valuable 
benefits. To cast out the devil of lust, or to throw down 
the pride of Lucifer; to beat down Satan under our feet, 
or to triumph over our spiritual enemies; to cure a 
diseased soul, or to keep unharmed from the assaults of 
temptation, or the infection of an ill example, is much 
more advantageous and beneficial to us, than the pow- 
er of working the greatest miracles. 
Adminiftf- Though neither are we to believe that these extraor- 
ere<i bythe dinary effects did always attend even those upon whom 
toi^l*^^^ the Apostles laid their hands: All did not speak with 
much for tongues^ nor all work miracles ; though as far as we can 
the sake learn, all were confirmed. Nor did the Apostles minis- 
of it« ex- i^gj. j_|^jg j.j^g gQ much for the sake of imparting miracu- 
ry, a? of its ^^^^ powrrs, as to the end that their converts might be 
ordinary endued with such aid from the Holy Ghost, as might en- 
effects, able them to persevere in their Christian profession. 
This may be gathered from those several texts, in 
which St. Paul intimates that all Christians in general 
have been thus confirmed ; but in which he implies at 
the same time, that graces and not miracles were the 
end of their Confirmation. Thus he supposes both the 
Corinthians and Ephesiansto have been all partakers of 
this holy rite, and plainly intimates, that the happy ef- 
fects of it were being ntahlished in Christy being anointed 
and scaled with the Holy Spirit of promise, and having an 
earnest of their inheritance, and Qn earnest of the Spirit in 



Of the Order of Confirmatioiu 411 

iheir h&arts^^. And that all thcso expressions refer to Iu<ro(1ncL 
Confirmation is evident, as well from comparing ihcrii to- "' ^' 
gether, as from ttie concurring testimonii^s of several an^ 
cient fathers'*^ 

But what has been esteemed the clearest evidence, f^^'*'?"^^^^ 
that the rite of Confirmation was a perpetual institution ,y^^^^ _„), 
of equal use and service in all ages pf the Church, is ptrpetual 
that passage of St. Paul m his Epislle to the Hebrews'^, ordinance, 
where he mentions the doctrine of Laying on of Hunds^ 
as well as the doctrine of Baptism^ among the fundamen- 
tals of religion. Which words have been constantly in- 
terpreted by writers of all ages, of that imposition or 
laying on of hands, which was used by the Apostles in 
confirming the baptized. In so much that this single 
text of St. Paul is, even in Caivin's opinion''-, abundant- 
ly sufficient to prove Confirmation to be o{ aposlolical in- 
stitution. Though 1 think what has been said proves it 
of a higher derivation. And indeed, from these very 
words of the Apostle, it not only appears to be a lasting 
ministry, (because no part of the Christian doctrine can 
be changed or abolished,) but hence also we may infer 
it to be of divine institution : since if it were not, St. 
Paul would seem guilty of teaching for doctrines the com- 
mandments of men: which not being to be supposed, it 
must follow that this doctrine of imposition of hands is 
holy and divine, 

§. 4. The Scripture then, by these evidences of its use- prac<i»ed 
fulness to all Christians in general, proves that this rite by (he 
had a farther view than the niiraculous gifts of the Holy «h"f^^» >ri 
Ghost. And the history of the Church, by testifying ^°*^^* 
the continuance of it in all times and places, after these 
gifts of the spirit ceased, shows that it has ever been re- 
ceived and used as a perpetual and standing ordinance 
of Christianity. 1 think 1 need not produce my authori- 
ties for this ; because, 1 believe, no one doubts of the 
universality of the practice. However, because some 
may have a mind to be convinced ijy their o\yn search- 
es, 1 have, for their readier satisfaction, ppiiitcd out some 
places in the mavgin'*^ ; which will soon convince those 

39 2 Cor. i. 21, 22. Eph. i. 13. 43 Tbeoph. Ai>tioch.p.33. Ter- 
and chap. iv. 30. t"l. de Bapt. c. 8- p. 226. D. de 

40 See the old Commeotato^^e Resurrect. Cam. c. 8. p. 33<^. C* 
upon the several texts. Clem. Alex. Quis Dives salvabit- 

4i Heb. vi. 3. Ur ? versus finem, p. i 1:3. Edit. Ox- 

42 Calvin in locwn. on. 1683. Qrig. Horn. 7. in Ezek. 



^^^ Of the Order of Confirmation, 

^^J^^P^X. that have leisure and opportunity to turn to them, that 
the ancient fathers were so far from thinking Confirmar 
tion an obsolete solemnity, that they esteemed it a neces- 
sary means of salvation, which none that were advanc- 
ed to years of discretion could neglect without the ut- 
most hazard to their souls. 
Of what §• ^' ^°^ though they justly allowed that Baptism 

use and aldne was sufficient to save a person that died immedi- 
l?enefit. ately after it : yet those that lived, they affirmed, had 
need of farther grace, which Confirmation was ncr 
cessary to convey. Agreeably whercunto, when our own 
Church declares that Baptism is sufficient unto salva- 
tion, she only speaks of Children that die before they com- 
mit actual 5tVi, or (as it was worded in the first book of 
King Edward) depart out of this Ife in their infancy. To 
such indeed (as all our former Common Prayer Books 
affirm)no man may think that any detriment shall come by de^ 
ferring of their Confirmation, But when Children come 
to that agt^ that partly by the frailly of their own flesh, part- 
ly by the assaults of iKc world and the Devil, they begin to 
he in danger to fall into sundry kinds of sin, they declare, 
that it is most meet that Confirmation be ministered to those 
that be baptized, that, by imposition of hands and prayer^ 
they may receive strength and defence against all temptations 
to sin, and the assaults of the world and the devil. For 
though the Baptism of Water washes away your former 
guilt, yet that alone cannot prevent the return of sin. 
It is true indeed, by the Sacrament of Baptism, we are 
made heirs of God, and admitted and received into the 
inheritance of sons : but still till we receive the rite of 
Confirmation, wc are but Bales in Christ in the literal 
sense; we are merely infants, that can do nothing, not 
able to resist the least violence or opposition, but lie ex- 
posed to every assault, and in danger of being foiled by 
everv temptation. Baptism conveys the Holy Ghost 
only as the spirit or principle of life ; it is by Confirma- 
tion be becomes to us the spirit of strength, and enables 
us to stir and move ourselves. When we are baptized, 
we are only listed under the banner of Christ, marked 

Pionys. Areop. Eccl. Hier. c.2.et 1. ad Ephes. Hieron. adv. Lucifer, 

4. Cyprian. Ep.70. et 73. Euseb. Ambr. lib.de Initiand. c. 7. torn. 

1. 6. c. 43 p. 244. CD. Nicepb. iv. col. 349. A. et de Sacr. 1. 3. c, 

J- 6. c. 3. Melchiad. Ep. ad Episc. 2. torn. iv. col. 363 H. Concil. E- 

Hispan Optat. contr. Donatist. lib.Can. 77. tom.i.col. 978. E.Con- 

Cyril. Catech Mystag. 3. Greg. . cil. Laod. Can. 48. torn, i. co!. 

Naz. AdLortat. ad S. Lavacrum. 1505. A. 
T^eodoret. et Theophylact- in c. 



Of the Older of Confirmation. 413. 

for his soldiers, and sworn to be faithful ; and not till Introduct." 
Confirmation equipped for the battle, or furnished with 
arms to withstand the enemy. It is then also that we 
are sealed with the Lord's signature, marked, as it were, 
for God's sheep, and so secured from being stolen by 
robbers. 

This was the language of the primitive fathers, which 
they supported by the example both of our Saviour and 
his Apostles. Our Lord himself, they observe, did not 
enter into the wilderness, the place of temptation, be- 
fore he was prepared for it by the descent of the spirit. 
And the Apostles, though endov\ed with baptismal grace, 
and though cheered and encouraged with their Master's 
presence, were timorous and fearful, not daring to stand 
the least shock or trial, till strengthened and confirmed 
by the Holy Ghost : but from that instant we find they 
were fearless and undaunted, not to be moved or shaken 
from their faith hy any apprehensions either of prisons 
or death. 

§. 6. From this instance of the Apostles we may also '^^^^q^ un- 
infer, that the want of the rite, of which we are now dis- necessary 
coursing, is by no means supplied, as some have ima- ^y "^'^ ^'J' 
gined, by the ministry of the holy Eucharist. This had Eucharist, 
been given to the Apostles by our Lord himself; and 
yet we see their confirmation was not afterwards the 
less necessary. It is true, by the ministry of the holy 
Eucharist, the Spirit of ghostly strength is conveyed; 
and therefore in the times of primitive devotion, this 
blessed Sacrament was daily administered, that those 
who would be safe against their spiritual enemies, 
might from hence be armed with fresh supplies of the 
divine assistance. But still we must remember, that the 
principal design of the holy Eucharist is to renew the 
work of preceding rite?, to repair the breaches that the 
enemy has made, and to supply fresh forces where the 
old ones fail. For this reason the Sacrament of the 
Eucharist is to be often repeated, whereas Baptism and 
Confirmation are but once administered* But now this 
shows that Confirmation (in the regular and ordinary 
administratioi\ of it) is as much required to go before 
the Eucharist, as Baptism is to precede either that or 
Confirmation. Upon which account (as I have already 
obscrved44) our Church admits none to the Communion 
before Confirmation, unless necessity requires it. And 

44 Page 280. 



414 Of the Order of ConJliJnalion* 

€ijap. IX. indeed it may as well be imagined, that because the Eq- 
charist conveys remission of sins, it therefore may sup- 
ply the want of Baptism, as that because it conveys 
ghostly strength, therefore there is no need of Confir- 
mation after it. Or again, the Eucharist itself may as 
well be omitted, because Prayer has the promise of 
whatever is asked, as Confirmation he rendered useless 
or unnecessary, because the Eucharist will supply us 
with grace. The Spirit of God comes which way he 
pleases ; but yet, if we expect his grace or blessings, 
we must ask for and seek it by those ways and means 
which he himself has thought fit to appoint. 
Necessary §. 7. But lastly, as Baptism is now for the aiost part 
ih ^^b'^^Tt ^administered to Infants, this holy rite is afterwards ne- 
of Baptism! cessary to confirm to them the benefits of that holy 
Sacrament. For though the charity of the Church 
accepts of sureties in behalf of Infants, which are not 
in a condition to contract for themselves ; yet when 
they arrive at years of discretion, she expects them to 
take the covenant upon themselves, as their own act and 
deed ; which is one of the considerations for which the 
Church declares Confirmation to be very convenient to 
he observed : viz, to the end that Children being now come 
to the years of discretion^ and having learned what their 
Godfathers and Godmothers promised for them in Baptism, 
they may therefore with their own mouth and consent openly 
before the Church ratify and confirm the same^ and also 
promise that, by the grace of God, they will evermore en- 
deavour themselves faithfully to observe such things as they 
hy their own confession have assented unto^^. And indeed 
they who refuse in their own persons to ratify the vow 
which was made in their name, renounce in effect all 
the benefits and advantages, to which the contract of 
their sureties had before entitled them. 

Having thus said what I thought convenient concern-: 
ing the institution, the necessity and end of Confirma^ 
tion, the manner and order of administering it by the 
ancients should be spoken to in the next place. But 
this may be done to better advantage, by comparing 
our own and the ancient offices together. And there- 
fore the farther particulars shall be taken into consider- 
ation, as the office itself shall lead and direct me. 

45 Preface to the Office ; or Part of the rubric before the Cate- 
chism in the old books. 



0/ the Order of Confirmation, 415 

Sect. I. 



Sect. I. Of the Rubrics before the Office, 

1 WO of the rubrics, which relate to this office, are 
printed at the end of the Catechism, which, till the last 
review, was rather a part of the order of Confirmation, 
than an office by itself ; it being inserted between the 
rubrics relating to Confirmation, and the order for the 
administration of it. 

I. The former of these rubrics is, in the first place, Rubric t. 
concerning the age of the persons to be confirmed, p/'peCsom 
which it determines shall be as soon ai^children are come to be con- 
io a competent age, and can say^ in their Mother-Tongue^ firmed. 
the Greedy the Lord^s Prayer, and the Ten Commandments^ 
and also can anstoer to the other questions of the Cate* 
chism. In the primitive Church indeed, such persons as 
were baptized in the presence of the Bishop, were im- 
mediately presented to him in order for Confirmation-**. 
Nor was this only true with respect to Adult Persons, 
but also with regard to Infants, who, if a Bishop was 
present, were frequently confirmed immediately upon 
their Baptism ; as may be showed from direct testimo- 
nies of the ancients, as well as from that known usage 
or custom, of giving the holy Eucharist to Infants, which 
inordinarily presupposes their confirmation'*^ The same 
is practised by the Greek Church to this day^^ And in 
our own Church indeed, those who are baptized, after 
they are come to years of discretion, are to be confirm'^ 
ed by the Bishop as soon after their Baptism as conveniently 
may 6e'*^. But in relation to children, their confirma- 
tion is deferred, and with a great deal of reason, till 
they come to a competent age, and can say the Catechism: 
For it being required that at Confirmation they renew 
the vow that was made for them at their Baptism, and 
ratify the same in their own persons ; it is fit they should 
know and understand the nature of the obligation, be- 
fore they bind themselves under it. Nor can any de- 
triment arise to a child, by deferring its Confirmation 

46 Tertul. de Bapf. c. 7. 8. Cy- of the Chrisfiau Church, vol. iv. 
rilCatech. Mjstag, 3. n. 1. Const* p. 368, &c. 

Ap. 1. 7. c, 43, 44. Amphiloch, in 48 See Dr. Smith's Account of 

Vit. Basil, c. 5. Dionys. Eccl. the Greek Church, page 116. 

Hier. c. 2. Ambros. de Sacram. I. 49 See the first rubric at the 

3- c. 2. Optat. 1, 4. p. 81. end of the Office for Baptism of 

47 See both these points prov- Persona of Riper Years, 
ed in Mr. Bingham's Antiquities 



416 Of the Order of Confrmalion* 

Chap. IX. fQ g^j^ij ^Yi age ; because as our Church has declared, 
■"^ (on purpose to satisfy people that are scrupulous in thig 

very matter,) it is certain by God^s word, that children, 
which are baptized, dying before iluy commit actual sm, are 
tindoubtedly saved^^.. Their original sin is done awaj^ by 
Baptism, and they are confirmed and secured by de^th 
itself from any future guilt : so that no danger can en- 
sue, if their Confirmation be deferred till such time as 
it can be of use. 

Bucer indeed (who generally runs into extremes) 
finds fault with our Church for administering it too 
soon ; and would have none admitted to this holy rite, 
till such time as they have had an opportunity of giving 
sufficient testimonies of their faith and desire of livmg 
to God by their life and conversation^^ But we have 
already showed, that the enabling persons to give such 
testimonies of their faith and practice, is the end of 
Confirmation 5 and therefore surely Confirmation is to 
be administered, to assist them in manifesting their faith 
and practice and not to be deferred till they are al- 
ready manifested. For this reason it is very evidently 
the design of our Church, that children be confirmed 
before they have opportunities of being acquainted 
with sin ; that so the holy Spirit may take early pos- 
session of their youthful hearts, and prevent those sins, 
to which, without his assistance, the very tenderness of 
their age would be apt to expose them. It is indeed 
highly expedient, that those who arc confirmed should 
be old enough to understand the nature and advantages 
of the rite they are admitted to, and the obligations it 
lays upon them ; and if they are duly apprised of this, 
they are deemed by our Church qualified enough. For 
they that are capable of this knowledge, are yet at 
years to discern between good and evil ; and therefore 
that must be the proper time to secure them, by the in- 
vocation of the Spirit, in the paths of virtue. Accord- 
ingly, it was declared by the ru brick perfixed to the 
order for Confirmation, in all the Common Prayer 
Books before the last review, That forasmuch as Con* 
firmation is ministered to them that be baptized^ that by im-^ 
position of hands and pray e-t' ihty may receive strength and 
defence against all temptations to sin^ and the assaults of the 
w or Id and the Devil ; it is most meet to be ministered when 

50 Rubric at tlae end of the 51 BuoeriCensura, apud Script 
Oifice for Public Ba ptism of Infants. Anglican, p. 482, 483. 



Of the Ooder of Confirmation. 41 T 

children come to that age, that partly by the frailty of their Sent. I. 
ownfesh, partly by the assaults of the loorld and the Devil^ *" 

they begin to be in danger to fall into sundry kinds of siiu 
The reason whv this was not continued at the review in 
1661, was not because the Church bad altered her mind, 
but because the foregoing part of the rubric was chang- 
ed into a proper preface, with which the office is now 
introduced. 

§. 2. The next thing mentioned in this rubric, is the Bishops 
Minister of confirmation, who it declares, must be a Bi- the only 
shop ; consonant to the first examples we read of it in ^'" '"^ ^ 
the Acts, or proceedings of the Apostles themselves, nation. 
For Peter and John were sent by them from Jerusalem 
to confirm the Samaritans, though Philip had been there 
to convert and baptize them^^ ; which plainly shows, 
that the office was bej^ond a Deacon'^s province, and lim- 
ited indeed to the highest order of the Church. For 
which reason the honour of dispensing this holy ordin- 
ance was always reserved to the ministry of the Bish- 
ops^^. 

I have had occasion indeed to show that the adminis- 
tering the Chrism, or the Unction which was used as a 
part of Confirmation, was often, for certain reasons, al- 
lowed to Presbyters*^ But even in such cases I have 
observed, that the right of consecrating the Unction^ and 
oi imposing the hatids, were hoih very strictly reserved 
to the Bishop. A few instances indeed may be produc- 
ed of Presbyters, and even Deacons, being allowed to 
perform this office*^ But then it was by a special li- 
cence or commission from the Bishop, and in cases, for 
the most part, of some great extremity or danger. 
Though indeed the allowing this in any case whatever 
seems very much to run counter to the general practice 
and sense of the Church, which at all times and 'places 
very religiously looked upon the Imposition of Hands, 
as the peculiar and incommunicable prerogative of Bi- 
shops. 

52 Acfs Tiii. 14, &c. B. HieroD. contr. Lucifer, c. 4. 

53 Cyprian Ep. 73. ad Jubaian Gelas. Ep 9. ad Episc. Euseb. I. 
p. 202. Fiimil. Ep. 75. ap. Cypr. 6. c. 43. Aug. de Trin. 1. 15. c. 
p. 221. Vide et Cyprian, in Ap- 26- 

pend, p. 25, et 26. Ccncil. Elib. 54 See page 383. 
Can 38. et 77. Innocent. Ep. 1. 55 See in?tancei« of this in Mr. 

ad Decent. Ambr. in Kp. ad iiebr. Bin^bam'.s Antiquities, book 12* 
Ti. 2 torn. iii. col 633. F. Dionys. c. 2. sect. 4, 5. voj. iv. p. 389, 
Areop. Eccl. Hier. c. 5. p. 117. &c, 
Eec 



418 



Of the Order of Confirmation. 



ten. 



Chap. IX. Put then as the Bishops have the sole honour, so 
"~ - have they also the v^^hole charge of this institution. And 

thel-efore^* since it must be wholly omitted, if they do not perform 
to do it of- it, the Church hath enjoined the frequent administration 
of it by those reverend fathers. Informer ages (as our 
Church declares^^') this holy action has been accustomed to 
be performed in the Bishop's Visitation every third year ; for 
which reas jn she wills and appoints^ that every Bishop or 
his Suffragan^ in his accustomed Visitation^ do in his own 
person carefully observe the said custom- And if in that 
year^ by reason of some infirmity^ he be not able personally 
to visit^ then he shall not omit the execution of that duty of 
Confirmation the next year after ^ as he may conveniently : 
though the Reformatio Legum (as cited l)y Bishop Gib- 
son^') seems to appoint, that Confirmation be adminis- 
tered every year. 

§. 3. The remaining part of this rubric is concerning 
the Godfather or Godmother, which every one that is 
confirmed is obliged to have as a witness of their Confir- 
mation. Dr. Nichols tells us, that " our wise Reformers, 
" because there was not the like reason for them, as 
'^ there was before the Reformation, and because it gave 
" the parents an unnecessary trouble in procuring them, 
" have laid that usage aside^V But one would wonder 
how the Doctor should be so much mistaken, immedi- 
ately after he must have printed and corrected this verj' 
rubric; and at the same time that, to account for the 
alteration, he cites the rubric immediately following. 
I^or can any reason be given, why the Doctor should 
so Ireely charge the providing these Godfathers as an 
unnecessary trouble. They are certainly as useful at the 
Confirmation of a youth, as they are at the Baptism o( 
a person that is adult.* In both cases they are witnesses 



A God fa- 
ther or 
Godmoth 
er ne- 
cessary at 
Confirma- 
tion. 



1 



56 In the LXtli Canon. 

57 Codex Juris Eccle.siast. Tit. 
19. cap. 2. Vol. i. p. 454. 



58 See his note (rf) upon the 
Rubric before Confirmation. 



* Shepherd is of a different opinion. This part of the rubric, as he 
explains it, rt quirts, Ihat a young man shall have a godfather, and a 
young woman a gotimother. He then adds : " For this appointment 
I own I can see no sufficient reason : and I apprehend that it is not 
now comniGrily observed Before the reformtition the case was widely 
diffcient, for iljen infants were confirmed at five or six years of age. 
The parties to be confirmed are presented to the Bishop bj the min- 
ister of llie parish, who is a witness of their confirmation ; and who, it 
is preiuroed, preserves a copy of the names of those whom he presents, 
for th)h among olhi r reasons, that if any of them be negligent to come 
to tlie i.oiy conjujunion, he may admoaieh *iich of their duty." In the 
American Pra-yLibook this clause of the rubric is omitted. — \Am. Ed, 



Of the Order of Confirmalion, 419 

Sect. I. 



of the engagements, which the persons so hapiized or ~ 

confirmed lay themselves under ; and consequently will 

be proper and continual monitors to check or reclaim 

them, should they at any time hereafter be tempted to 

abandon the interest of Christ, and take part with his 

enemies. And for the prevention of any one's entering 

upon this trust, who will not be careful to discharge the 

duty of it, the Church provides, that no person he ad- 

milled Godfather or Godraother to any Ch tidal Chris Uning 

or Confirmation before the said person so undertaking hath 

receitedthe holy Commnnion^^, 

11. The next rubi ic relates to the care which the Cu- The MimV 
rate of every Parish is to use preparatory to Confirma- t^r to pre- 
tion, who, whensoever the Bishop shall ^ive knowledge for ^'^^tk^Lrc 
i^nilaren to be brought unto him for their Confirmation^ is for Confir- 
either to bring or send in writings ivith his hand subscribed mation. 
thereunto^ the names of all such persons within his parish, 
as he shall think fit to be presented to the Bishop to be Con* 
firmed. And by the sixty-first canon he is farther en- 
joined to use his best endeavour to prepare and make able 
and likewise to procure as many as he can, to be then 
brought ; though he is also to take special care thai none 
be presented, but such as can render an account of their 
faith, according to the Catechism, When they are brought, 
if the Bishop approve of them, he i$ to confirm them in man- 
ner fallowings 

Sect. II. Of the preparatory part of the Office^ 

I. LI PON the day appointed, all that are to be then con- r^^^ fi,.sj 
firmed, being placed and standing in order before the Bish^ Rubric and 
op, he (or some other Minister appointed by him) is to read Preface. 
the Preface, with which the office begins, and which, as 
J have already hinted, was only a rubric in all the old 
Common Prayer Books ; but at the last review was chan- 
ged into a preface, to be directed to those that shall offer 
themselves to be confirmed ; that so the Church might 
be sure they are apprised of the qualifications that are 
requisite to this holy ordinance, and of the solemn en- 
gagements under which they are going to enter them- 
selves by it. 

II. The end of Confirmation being thus made known, rj,^^^ ^ugg, 
the Bishop in the next place, by a solemn question, tion and 

answer. 

59 Canon XIX. 



420 Of the Order of Confirmaiw,u 

^!!!L^ (which was added at the last review,) demands of the 
candidates an assurance that they will comply with it; 
asking them, m the presence of God and the Congregation, 
whether they will renew their Baptismal Vow^ and ratify 
the same in their own persons^ <^c. To this every one to 
be confirmed, as a token of his consent, is audibly to 
answer, 1 do. 
The Vprsi- III. After this follow two or three short versicles or 
Retpoales ^^.^P^"*^'^ betwixt the Bishop and the Congregation, 
*^^* with which the order of confirmation in all the old 
Common Prayer Books used to begin. They are a 
proper preparation to the following solemnity, are often 
used in ancient Liturgies, and are taken out of the 
book of Psalms^®: though the last of them has been 
varied since the first book of King Edward, in which, 
in the room of it, was the usual salutation of, The Lord 
he with you : And with thy Spirit. 
The Col- ^^* '^^'^ Bishop and ieople having thus joined their 
lecf. requpsfs, the Bishop, in the next place, proceeds alone 

to craipct their petitions into a continued form; in which 
he prays that God, who had vouchsafed to regenerate the 
persons who now come to be confirmed, by Water and 
the Holy Ghost^ and had given unto them forgiveness of all 
their '^in, would now strengthen them with the Holy Ghost 
the Comforter^ and daily increase in them the gifts of grace, 
viz. the sevenfold gifts of the Holy Spirit, which are 
transcribed into this prayer from the old Greek and La^ 
tin translations of Isaiah xi. 2. and which were repeated 
in the very same words in the office of Confirmation, as 
long ago as St. Ambrose's time^^ : from whence, and the 
Greek Liturgy ^^ this whole prayer is almost verbatim 
transcribed. 

Sect. III. Of the Solemnity of Confirmation, 

ot'fiands an * ^^^ preparatory part of the office being now finished, 
e^s Ufa! and all of them in order kneeling^ before the Bishop^ (which 
rl sn • on- is a suitable posture for those that are to receive so 
rmaion. ^p^j^j ^ blessing,) the Bishop is to lay his hand upon the 
head of every one severally. This is one of the most an- 
cient ceremonies in the world ; and has always been 

60 P.*almcxxiv. S.cxiii. 2. cii.l. c. 2 torn. iv. col. 363. H. 

61 Ainbr. de Initiand. c. 7.tom. 62 Eiuhoiog. Grsec. p. 355. 
iv. col. o49. A. de Sacram. 1. 3. Oific. S. Baptism. 



Of the Order of Confirmation, 421 

used to determine the blessing pronounced to those par- SectlH. 
ticubr persons on whom the hands are laid ; and to im- 
port that the persons, who thus lay on their hands, act 
and bless by divine authority. Thus Jacob blessed 
Ephraim and Manasses, not as a parent only, but as a 
prophet^' : Moses laid his hands on Joshua, by express 
command from God, and as supreme minister over his 
people*'* : and thus our blessed Lord, whilst in the state 
of humiliation, laid his hands upon little children^*, and 
those that were sick with divers diseases^^ to bless and 
heal them. When indeed our Saviour gave the Spirit 
to his Apostles (ust before his Ascension, he acted by 
a power paramount and inherent. He gave of his own, 
and therefore dispensed it with authority; for he. breath- 
ed on them, and said, receive ye the Holy Ghost^"^, But 
now this would have been absurd in any that acted by 
appointment or delegation ; and the Apostles, from so 
ancient a custom and universal a practice, continued the 
rite of imposition of hands^ for communicating the Holy 
Spirit in Confirmation, which was so constantly and re- 
gularly observed by thera, that St. Paul calls the whole 
office layitis; on of hands^^ ; a name which it usually re- 
tained amongst the Latin fathers; Confirmation being 
never administered for many centuries afterwards, in 
any part of the Church, without this ceremony. 

It was the custom indeed, in some places, for the ^ ^^ow on 
Bishop to lay both his hands across upon the head ^^^l^f^. 
of the party confirmed, in allusion to our Saviour's stead of it 
death upon the Cross, in whom we believe, and from by the 
whom we receive the Holy Ghost. But in no Church Church of 
whatever was the imposition of hands omitted or dis- 
continued, till the Church of Rome of late years laid 
it aside, and now uses instead of it to give the person 
confirmed a little Blow on the Cheek, to remind him that 
for the future he must be prepared to undergo any inju- 
ry or affront for the name of Jesus*^. But, notwithstand- 
ing this, the Romanists themselves seem to be appre- 
hensive, that imposition of hands is essential to this office. 
For whenever they are charged with laying it aside, 
they endeavour to defend themselves by pleading, that 

63 Gen. xlviii. 14- 68 Heb. vi. 2. 

64 Numb, xxvii. 18. 69 Vide Catechismum ad Par- 

65 Matt. xix. 13. Mark x. 16. ochosdeConfirmationis Sacramen- 

66 Luke iv. 40. to, P. 2. p. 174. 8vo. Lugdun. 

67 John XX. 22. 1636. 



422 Of the Order of Confirmation, 

€hap. IX. hands are imposed, when the person is hit on the cheek, 
or when the ointment is applied to him^^ But every 
body must see through the ridiculousness of this, since 
the hands are no otherwise concerned in either of these 
ceremonies, than as they cannot be performed without 
them. For this reason our Church, at the Reformation, 
wisely discontinued the Blow on the Cheek, and restored 
the ancient and apostolical use of Laying on of Hands, 
Prayer §• 2. But though the Laying on of Hands is a token 

another es- that the Bishops act in this office by divine authority ; 
sential to y^^ ^^ ^j^^ same time they sue to heaven for the blessing 
tion, ' ^h^y bestow, in humble acknowledgment that the pre- 
cious gifts hereby conferred are not the eiFect of their 
own power and holiness, but of the abundant mercy 
and favour of him who is the only fountain of ail good- 
ness and grace. Under a due sense of this, even the 
Apostles themselves, when they laid their hands upon 
the Samaritans, jt?r«i/e(i that they might receive the Holy 
Ghost^^ And after their example do their successors 
with us pray, that the person on whom they lay their 
hands may be defended with the heavenly grace of God, 
and continue his for ever^ and daily increase in his Holy 
Spirit more and more, until he come into his everlasting 
kingdom, Amen, 

This form indeed is very different from what was ap- 
pointed to be used by the first book of King Edward 
VI. in which immediately after the prayer, beginning, 
Almighty and everlasting God, the Minister was to use 
the following words : 

Sis,n them, Lord^ and mark them to be thine for ever, 
by the virtue of thy holy Cross and Passion. Confirm and 
strengthen them zuith the inward Unction of the Holy Ghost, 
mercifully unto everlasting life. Amen. 

Then the Bishop was to cross them on the forehead, 
and lay his hand upon their heads, saying, 

N. I sign thee with the sign of the Cross, and lay mine 
hand upon thee ; in the name of the Father, and of the Soji, 
and of the Holy Ghost. Amen. 

These forms were certainly much more conformable 
to those that were used in the primitive church, than that 
which we have now. What was the occasion of chang- 
ing them, I do not find : though it is probable the first 
might be laid aside, because it referred to the ancient 

70 Sirmondiis Ant. 2. Par. 1. 71 Acts viii. 15. 
c- r. et Tho. Walden, lib. 2. c. 13. 



Of the Order of Confirmation, 423 

ceremony of anointing, which was discontinued at the Sect. III. 

Reformation, except the Unction, that was ordered by r- 

the first Liturgy to be used at Baptism, was accounted 
preparatory to Confirmation, which I have already 
showed'^ to be not unlikely. But however, in the second 
book of King Edward, the ceremony of anointing was 
thrown entirely aside, even out of the office of Baptism: 
and therefore it is probable they threw out this form at 
the same time, which indeed, if it had continued af- 
ter the Unction was totally removed, would only have 
looked like the ruins of an ancient superstructure. 

6. 3. It must indeed be owned in behalf of this cere- J}^^ «seof 

^ ,^ • -.J • -r L Unction m 

mony, that it was very ancient and very signihcant. Coi firma- 
Some contend that it was practised by the Apostles, and tion pri- 
interprcl the texts of Scripture referred to in the mar- mitive and 
gin", of a material unction administered in Confirmation. ° ^^* 
But those texts have been better Judged to mean a spir- 
itual unction of the Holy Ghost, hy which persons were 
in those days anointed or consecrated to the office of 
the ministry^''. However, it is certain, that within a ve- 
ry few years after the Apostles, the holy fathers used to 
apply Oil and Balm to those that were confirmed, as an 
external sign of this inward unction of the holy Spirit, 
and to represent the Baptism of the Apostles on the day 
of Pentecost w ilh Fire, of which oil we know is the prop- 
erest material. Theophilus Andochenus", who lived 
and flourished within seventy years of the Apostle St. 
John, and many others of the ancientest fathers^^, speak 
of it as a rite long established and used ; insomuch that 
it is difficult to discover from them, whether it was of a- 
postolical practice or not. I need not show that the use 
of it was continued in all parts of the church, through 
every century, quite dow n to the Reformation : for this 
may be gathered from the very names, by which they 
have always chose to distinguish this office, viz. the A- 
nointing or Chrism^ the same name which the Greek 
church also uses for it till this day, as keeping religious- 
ly to the primitive usage^^ 

72 Page 382, &c. 76 Tertul. de Res. Cam. c. 8. 

73 2 Cor. i. 21, 22. 1 John ii. Orig. Horn. 7. in Ezek. Cyprian. 
20,27. Ep.70, 73. 

74 See Mr. Stebbing's Clagget, 77 Sir Paul Rycaut^s State of 
page 8(s &c. the Greek Church, page 171. and 

75 Ad Autolychum, p. S3. E- Dr. Smith's Account of the same 
dit. Oson. 1684. page 117. 



424 Ofthi Order of Confirmation. 

Chap. IX. ^^ 4, Another ancient ceremony retained by our 
"" church at the first Reformation, (as appears by the ru- 

sierTf^f^the^ bric vvhich I have cited abov6%) was the sign of the Cross, 
Cross. This was used (as I have already observed) by the prim- 
itive Christians, upon alt occasions: and therefore we 
may assure ourselves, ^hey would not omit it in so sol- 
emn an action as in that of Confirmation. TertuUian''^ 
is clear for the use of it in his time; and in after-ages 
testimonies are so numerous, that it is endless to cite 
ihem. I shall therefore only observe, that the name Con- 
signation fwhich was another name by which, it is well 
known, the Latin writers distinguished Confirmation) 
seems to have taken its rise from this ceremony of sign- 
ing the person, at the time of Confirmation, with the sign 
of the Cross. And from hence too, it is probable, it is 
sometimes called ^(ppxyt^ by the Greeks, a name which 
they generally use to denote the sign of the Cross. 

But now neither this nor the unction having any text 
of Scripture that is clear on their side ; and since it can- 
not be made to appear that either of them was practis- 
ed or used by the Apostles; we may reasonably sup- 
pose that they were taken up at first by the authority 
and discretion of every church for itself; and that there- 
fore every church has liberty, as to herself, to lay them 
aside, since nothing appears essential to the office, but 
what we find the Apostles used, viz. Prayer accompani- 
ed with Imposition of Hands, 

Sect. IV. Of the concluding Devotions. 

The Versi- I. j^FTER the persons were all confirmed, it was usu- 
Lord^s* ^ ^^^ ^^^ Bishop, in the primitive church, to salute them 
Prayer. with Peace^ to denote that Peace (both temporal and eter- 
nal) was the happy fruit of the Holy Ghost conferred 
and received in this solemnity. Accordingly, in King 
Edward's first Common Prayer Book, the Bishop, imme- 
diately after he had laid his hands upon all that were 
brought and presented to him, was to say, The Peace of 
the Lord abide with you ,• to which the answer returned 
was, And with thy Spirit. What offence this was capa- 
ble of giving, I cannot discover; but it is certain that it 
was thrown out when Bucer revised it:* though at the 

78 Tertul. de Res. Cam. c 1. et de Praesctipt. c. 40- 

*rt Why these words were omitted in the second and the succeeding 
book?, the true reason cannot now be given. But hear the insinuation 



Of the Order of Confirmation. 425 

last review, soon after the Restoration, the usual saluta- Sect. IV. 
tion of, The Lord be with you^ And wHh thy Spirit, was " 

added in the rooni of it, together with, Let us pray, and 
the Lord's Prayer, which should not be left out of any 
office, especially where it comes in so properly ; and 
therefore {all kneeling down) the Bishop is here directed 
to add it. 

II. After this the Bishop, in the next place, prays that The Col- 
what he has done may not be an empty and insignificant lect, 
sign. And this he does with so noble a mixture of hu- 
mility and faith, as well agrees with the purest times. De- 
pending upon the faith and promise of God, he knows 

that the graces he has now been conferring are as sure a 
consequence of the office he has performed, as if he had 
in himself a power to give them. But still he considers 
from whom these gifts and graces come, and who alone 
can preserve and secure them ; and therefore, under a 
due sense of this, he makes his humble supplications, that 
as he has now laid his hands upon these people (after the 
example of the Apostles) to certify themthereby of God^s fa- 
vour and gracious goodness towards them; the fatherly hand 
of God may be over them, his holy Spirit be ever vnth them, 
and so lead them in the knowledge and obedience of his word, 
that in the end they may obtain everlasting hfe. 

III. And because the ancients believed Confirmation The see- 
to be a preservation both of body and souP, an addi- ond Col- 
tional collect was added at the Restoration, from those ^^®*- 
that are placed at the end of the Communion office, that 

God would direct, sanctify, and govern, both our souls and 
bodies in the ways of his laws, and in the works of his com- 
mandments, <t*c. 

IV. A blessing concludes all offices; and therefore 'TheBles- 
one ought more especially to end this, it being as it were ^*°^* 

an epitome of the whole administration, which is but one 
continued and solemn benediction. 

After all is added a rubric, that none be admitted to the 
holy Communion, until such time as he be confirmed, or he 

79 Cyril. Catech. Mjstag. 3. i. 5 p. 291. 

of Wheatlt: * It is certain it was thrown out when Bctcer revised 
it.^ Who would not euppose from this, that BuciR had objected to 
these versicles? But in the animadversions, which at the special re- 
quest of Cranm£R, he made on some passages and ceremonies in the 
first book, for the alteration of which hs has in general assigned sound 
reasons, no notice is taken of this passage. Nay the passage itself is 
not found in the translation which Bucer used,"— *S/icj&/ierrf. 
Fyf 



426 Of the form of Solemnization of Maltimonif* 

Ciiafi. X. ready and desirous to be confirmed. This is exactly con- 
""" '" formable to the practice of the primitive Church, which 
always ordered thatConfirraation should precede the Eu- 
charist, except there was extraordinary cause to the con- 
trary : such as was the case of Clinic Baptism, of the 
absence of a Bishop or the like ; in which cases the Eu- 
charist is allowed before Confirmation. The like pro- 
vision (as I have already obserned^°) is made by our pro- 
vincial constitutions, as well as the rubric which is now 
before us, which admit none to communicate, unless in 
danger of death, but such as are confirmed, or at least 
have a reasonable impediment for not being confirm- 
ed". And the Glosssary allows no impediment to be 
reasonable, but the want of a Bishop near the placc^ 



CHAP. X. 

Of the Form of Solemnization of 
MATRIMONY. 

The Introduction* 

Marriage ThAT this holy State was instituted by God, is evi- 
of iviue dent from the two first chapters in the Bible^^ ; whence 
instituticn. \i came to pass, that amongst all the descendants from 
our first parents, the numerous inhabitants of the dif- 
ferent nations in the world, there has been some reli- 
gious way of entering into this state, in consequence and 
testimony of this divine institution. Among Christians 
especially^ from the very first ages of the church, those 
that have been married have been always joined togeth- 
er in a solemn manner by an ecclesiastical person^^ And 
by several canons of our own church, it is declared to be 
no less than prostituting one's daughter, to give her in 
marriage without the blessing of the Priests"". Insomuch 
that some commentators of no small character interpret 

80 Page 280. p. 557. B. Eucharist. Ep» 1. ad 

8i Provinc. Lindw. Cap. de Episc. Afrio, Concil. torn. i. col. 

Bacr. Unct. 534. B. C. Carthag.Concil. 4. Can. 

8:;' Gen. i. 28 and c. ii. 18, 24. 13. torn. ii. col. 1201. A. B. 

83 IsnM. Ep. ad Polycarp. J. 84 Concil. Winton. A. D. 1076. 

5. p. 9. Ttrtul. ad Uxor. 1. 2. c Constilut. Richardi Episc. Sar- 

EiK. p. 171. et de Pudicitia, c. 4. Ann. 1217. Spelm. torn. ii. 



0/ the form of Sokmmzalion of Matrimony. 4 27 

those words of Saint Paul, of marrying in the Lord^\ of Sect. I. 
raaiTj'ing according to the tbnn and order prescribed 
by the Apostles. But 1 think those words are more nat- 
urally to be understood of marrying one of the same 
faith ; as by the dead that die in the Lord^^, are undoubt- 
edly to be understood, those that die in the faith of 
Christ. However, it is c-ertain, that both in the^^ Greek 
and Latin churches, offices were drawn up in the most 
early times for the religious celebration of this holy or- 
dinance; but being afterwards mixed with superstitious 
rites, our reformers thought fit to lay them aside, and to 
draw up a form more decent and grave, and more agree- 
able to the usage of the primitive church*. 

Sect. I. Of the Rubrics concerning the Banns, 

I. Before any can be lawfully married together, the Rubric i. 
Banns are directed to be published in the church, i. e. ^^""^A 
Public Proclamation (for so the word signifies) must be word sig- 
nifies. 
85 1 Cor. vii. 39. Concil. Carthag. 4. ejusque Se- Whj, and 

Ji6 Rev. xiv. 13. quax Franciscus Longus a Cario- ^^^^' o^^^n 

6r Severinus Binius in Can. 13. laao, et alii. to be pub' 



lisiied. 



* *'By the law of Enjrland," says Shepherd, *• marriage is consid- 
ered simplj as a civil contract by which a mar and a woman niutual- 
]j engage to live together as husband and wife. Yet it is a contract 
so important and venerable, that to impress a stamp of sanctity upon 
if, and the more effectually to secure it from violation and contempt, 
its celebration has in all Ages of the world, more especially among 
civilized srcieties, been accompanied with religious rites.'' — vol.2, p. 
318. " Among the christians of the first ages, the marriage ceremony 
wap usually, but not universally, performed by ai. ecclesiastical min- 
ister. Such marriages however, as were contracted according to the 
established Roman or pagan form^, thougk the rulers of the church 
might reprobate them, it was '.ot then in their powtrto annul. If for 
instance, a christian married according to the Roman law a Jewess, 
or a female mfidel, or an heretic, the validity of (he marriage was nev- 
er disputed."— lb. p. 321. 

In the United States, it has been decided in the courts of law, that 
marriage is a civil contract founded on the social nature of man. (Mass. 
Eep. VII. 48. Binney's Rep. VI. 406.) Hence no particular religi- 
ous ceremony is required in order to coqstitute a lawful marriage. In 
Pennsylvania it is held that the marriage contract may be completed 
by any words expressive of a contract in the present teme^ (per verba 
de praesenti.) without regard to form ; provided only that the parties 
have no lawful impediment. And in all the states, no particular reli- 
gious ceremony is required to be observed, though in some the pre- 
sence of a minister or justice of the peace, and his official absent to the 
contract,i8 necessary. The difficulty of ascertaining what laws the sev- 
eral states have enacted on (his subject, will, it is hoped, be a sufficient 
apology for the want of particularity in these remarks. It has been 
found impossible to give any thing like a complete digei^t of American. 
Jaw respecting marriage, as was at first intended. — *^w. Ed. 



428 Of the form of Solemnization of Matrimony, 

ChAp. X. made to the congregation, concerning the design of the 
""■^"•"^ "" parties that intend to come together. This care of the 
church to prevent clandestine marriages is, as far as we 
can find, as old as Christianity itself. For Tertullian 
tells us, that in his time all marriages were accounted 
clandestine, that were not published beforehand in the 
church, and were in danger of being judged adultery and 
fornication^®. And by several ancient constitutions of 
our own church, it was ordered, that pone should be 
married before notice should be givep of it in the public 
congregation on three several Sundays or Holy-days*^. 
And so it was also ordered by the rubric prefixed to the 
form of Solemnization of Matrimony in the Book of 
Common Prayer, viz. that the Banns of all that are to be 
married together be published in the church three several 
Sundays or I]oly--days^m-time of divine service ; unto which 
was added at the last review, immediately before the Sen- 
fences for the Offertory : but it is ordered by a late Act of 
Parliament*, that all Banns of Matrimony shall be publish' 
ed upon three Sundays preceding the solemnization of Mar- 
riage, immediately after the second Lesson,1i 
The Po- ^. 2. The design of the church in publishing these 
lu^y ?«Lo Banns, is to be satisfied whether there be any iust cause 

the parties . ' ,. , , . i i i • i t 

ortheirnot Or impediment why the parties, so asked, should not be 
b^inp: set- joined together in Matrimony. What are allowed for 

<led in the 

place >^ — . — . — 

where 

they are * Statute 26 George II. To prevent clandestine Marriages^ 

asked, no which should be carefully perused by every Parochial Cler- 

reason for gyman. 

prohibiting 

' 88 Tertu], dePndicitia, cap. 4. son's Ecclesiastical laws, 1200. 11, 

89 See Bishop Gibson's Codex, 1322. 7. 1328. 8. 
Tit. 22. cap. 6.p. 51Q. and John- 

t In Massachusetts the Statute requires that no Minister or Justice 
of the peace shall soiemniie a marriage, unless the parties shall produce 
a certificate from the clerk of the town or district wherein they respec- 
tively dwell, that their intention of Marriage bath stood entered with 
him for the space of 14 days, and that publication thereof hath beei? 
made during that time at three religious meetings, on three different 
days, or that notice of such intention hath been posted up by the said 
clerk, for 14 days, in some public place in said town or district. In 
case of minority of either party, the consent of the parent or g-uardian 
is required. Any one who wishes to forbid the banns, must assign the 
reasons thereof in writing, and leave them with the clerk, who shall 
forbear to issue his certificate until the matter shall be inquired into 
and determined by two Justices of the peace Q. U. or until the expi- 
ration of 7 days from filing the objections, without any application to 
the Justices aforesaid by the objector. Mass, Stat. 1786.—w?m. Ed. 



Of the form of Solemnization of Matrimony, 429 

lawful impediments, I Fhall have occasion to show in the ^^^^' ^' 
next section. In the mean while I shall here observe, ^ 
that the Curate is not to stop his proceeding, because 
any peevish or pragmatical person, without just reason 
or authority, pretends to forbid him ; as is the case 
sometimes, when the Churchwardens, or other officers of 
the parish, presume to forbid the publication of the Banns 
because the parties are Poor^ and so like to create a 
charge to the parish : or because the man is not perhaps 
an Jnhabitani^ according to the laws made for the settle- 
ment of the Poor. But Poverty is no more an impedi- 
ment of marriage than Wealth ; and the kingdom can as 
little subsist without the Poor, as it can without the Rich. 
And as to the pretence of the man's not being an Inhab- 
itant of the Parish, it is certain, that by the Canon Law 
a traveller is a parishioner of every church he comes 
to®**. The Minister where he is, is to visit him if sick, to 
perform the offices to him while living, and to bury him 
when dead : and no other Clergyman can regularly per- 
form any divine office to such a person, so long as he 
continues within the said parish. In short, he is a pa- 
rishioner in all respects, except that he is not liable to be 
kept by the parish, if he fall into poverty. Nor does the 
bidding of Banns alter his condition in that respect: for 
in that, it is not considered where the person has a legal 
settlement but where he dwells or lives at present. And 
the spiritual courts acted by this rule (if by anj) when 
they granted a Licence to a man to be married, that had 
not been four and twent}^ hours within their jurisdiction ; 
and write him in the Licence, seaman of that port or par- 
ish where he landed last, or where perhaps he lodged 
the night before. 

§, 3. The penalty incurred for marrying any persons The pen- 
(without a Faculty or Licence) before the Banns have been Minhter 
thus duly published, is, by the canons of our church, de- thatmar- 
clared to be Suspension for three years^^. Nor is there ries with- 
any exemption allowed to any churches or chapels, un- °"*^'- 

•• •^ * C6T1C6 or 

der colour of any peculiar liberty or privilege. The pro- Baans. 
hibition is the same in one place as in another. Marry 
where they will, the canons inflict the same penalty up. 
OR the Minister'^ ; who, by an Act of Parliament made 

90 Lyndwood, 1. 3. T. 15. c. 91 Canon LXII. 
Altisjimus, t. Peiegricantes. 92 Canon LXIIT. 



4S0 Of the form of Solemnization of Matrimony, 

ciiap. X. in the tenth year of Queen Anne®^, shall, besides his sus- 

pension, forfeit one hundred pounds for every offence ; 

or if he be a prisoner in any private gaol, he shall be 
removed to the county gaol, charged in execution with 
the aforesaid penalty, and with all the causes of his for- 
mer imprisonment. And whatever gaoler shall permit 
such Marriages to be solemnized in his prison, shall, for 
every such offence, forfeit also the sum of one hundred 
pounds. And by the Act, 26 George II. before mention- 
ed, the person who shall solemnize Matrimony in any 
other place than a church or public chapel, or without 
publication of Banns, or Licence, is deemed guilty of 
Felony, and is to be transported tor fourteen years, and 
the Marriage declared to be null and void.* 

§. 4. The Ecclesiastical Courts would have us to be- 
Marriage lieve, that a Licence is necessary, even after the Banns 
prohibited, ^^^e been duly published, to empower us to marry du- 
ring such times as are said to be prohibited^'* ; and this 
they found upon an old Popish Canon Law, which they 
pretend was established among other Popish Canons and 
Decretals, by a statute 25 Henry VIII. But now it is 
certain that the times prohibited by the Pope's Canon 
Law are not the same that are pretended to be prohibit- 
ed here in England ; or if they were, the statute declares, 
that the Popish Canons and Decretals are of force only 
so far forth as they have been received by sufferance, 
consent, or custom^^ Now there is no canon nor custom 

93 10 Anroe, cap. 19. in an inclusive ; and from the first of 

Act, infilled, An Act for lajing the R.ogation-days (i. e. the Mon- 

several Duties, &c. day before Ascension-day) till the 

9i Viz, From Advent-Sunday day beibre Trinity -Sarwl ay inclu- 

fo the Octave of the Epiphany in- sive. 
elusive i from Sepluagesima-Sun- 95 Chap. 21. 
day till the Sunday after Easter 

* In Massachagetts the penalty for joining persons in Marriage, con- 
trary to the Statute, is £50 (i^fSG, 67 cU.) and every Justice or Min- 
ister, agai?ist whom the penally is recovered^ is forever after incapa- 
citated from joining persons in Marriage, and subject to fine and pillo- 
ly at the discretion of the Cv.urt, should he afterwards undertake to 
solemnize marriages. The offence of fuch Justice or Minister does not 
however make void the marriage, provided there be no lawful imped- 
iment between the contracting parties. Every Minister and Justice 
of the pf'ace i" also required to keep a record of Marriages solemnized 
BFioRK Hi?r, and annually to make a return thereof to the clerk of 
the town where he lives, certifying both theChristian and Surnames of 
all fierions so joined in Marriage by him. In case of neglect, the pe- 
rnlfj incurred is disqualification to solemnize Marriages for such trme 
as tl»e Court of Sessions shall direct, not esceediug 10 years.— v2wi. Ed^ 



0/ the form of Solemnization oj Matrimony. 431 

of this realm, that prohibits Marriages to be solemnized Sect. I. 
at any time ; but, on the contrary, our rubric, which is ' 
confirmed by Act of Parliament, (and which is therefore 
as much a law of this realm as any can be,) requires no 
more than that the Banns be published in the church 
three several Sundays in the time of divine service ; and 
then, if no impediment be alledged, gives the parties, so 
asked, leave to be married, without so much as intimat- 
ing that they must wait till Marriage comes in. As to the 
authority ol Lyndvvood, and some other such pleas of- 
fered by the gentlemen of the spiritual courts, the read- 
er, that desires farther satisfaction, may consult two 
learned authors upon this point^^, who plainly enough 
show, that the chief motive of their insisting upon Licen- 
ces as necessary within these pretended prohibited times, 
is because marrying by Banns is an hindrance to their 
fees. 

It is true indeed, it hath been an ancient custom of the Though 
primitive church to prohibit persons from entering upon "t^som?"^ 
their nuptials in solemn times, which are set apart for seasons. 
Fasting and Prayer,and other exercises of extraordinary 
devotion. Thus the council of Laodicea forbids all 
Marriages in the time of Lent^^ and several other canons 
add other times in which Matrimony was not to be sol- 
emnized : which seems to be grounded upon the command 
of God^^, the counsel of Saint PauP^, and the practice of 
the sober part of mankind^ For even those w^ho have 
wives ought, at such times, to be as those who have none ; 
and therefore those who have none ought not then to 
change their condition. Besides, there is so great a con- 
trariety between the seriousness that ought to attend the 
days of solemn religion, and the mirth that is expected at 
a Marriage-Feast, that it is not convenient they should 
meet together, lest we either violate religion, or disoblige 
our friends. This consideration so far prevailed even with 
the ancient Romans, that they would not permit those 
days that were dedicated to acts of religion, to be hin- 
dered or violated by nuptial celebrations^ And Chris- 
tians, one would think, should not be less observers of 
decency, than Infidels or Heathens- For which reas- 

V6 See Dr. Brett's Letter?, inti- 98 Exod. xix. 15. Joel ii. 16. 

tied, Some Considerations on the 99 1 Cor. vii. 5. 

Times wherein Marriage is said to 11 Sara. xxi. 4, 5. 

be prohibited ; ai)d Mr, Johnson's 2 Macrob. Saturn. 1. 1. c. 15. 

Clergyman's Vade Mecum, c. 21. p. 262. Logd. Uat. 1670. 

97 Can 52. torn, i, col. 1505. C. 



432 Of the form of Solemnization of Matrimony. 



Chap. X. 



Rubric 2. 
The Mar- 
riage to be 
solemnized 
in one of 
the church- 
es where 
the Banns 
■were pub- 
lished. 



on it would not be amiss, I humbly presume, if a prohi- 
bition was made, that no persons should be married du- 
ring the solemn seasons, either by Licence or Banns. 
But to prohibit Marriage by Banns, and admit of it by 
Licence, seems not to be calculated for the increase of 
religion, but purely for the sake of enhancing the fees. 

II. If the persons that are to be married dwell in diverse 
parishes^ the Banns must be asked in both parishes^ and the 
Curate of the one parish is not to solemnize Matrimony be- 
tvnxt them, without a certificate of the Banns being thrict 
asked from the Curate of the other parish. This seems to 
suppose what both the ancient and modern canons enjoin, 
viz. that Marriage shall always be solemnized in the 
church or chapel where one of the parties dwelleth. 
And by our own canons, whatever Minister marries them 
any where else, incurs the same penalty for clandestine 
Marriage^ . Nor is even a Licence allowed to dispense 
with him for doing it"^. And the late Act for prevent- 
ing clandestine Marriages expressly requires, that, in all 
cases where Banns have been published, the Marriage 
be solemnized in one of the Churches where such pub- 
lication had been made, and in no other place whatsoev- 
er ; and that no Licence shall be granted to solemnize 
any Marriage in any other church than that which be- 
long^th to the parish, within which one of the parties to 
be married hath dwelt for four weeks immediately pre- 
ceding. Formerly it was a custom, that Marriage should 
be performed in no other church, but that to which the 
woman belonged as a parishioner^: and the ecclesiasti- 
cal law allowed a fee due to the Curate of that church, 
whether she was married there or not; which was gen- 
erally reserved for him in the words of the Licence: 
but those words have been omitted in Licences granted 
since the Act 26 George IL took place, which gives no 
preference to the woman's parish. 



Sect. 1L Of the Rubric before the Preface, 

Tbecano- FOR better security against clandestine Marriages, the 
jiicai hours (.j^uj-ch orders that all marriages be celebrated in the 
"inrof Ma' Day-tirne : for those that mean honorably need not fly 
trimonj'. the light. By the sixty second canon they are ordered 



3 Canon LXII. 

4 Canon Clf. 



5 Clergyman's Vade Mecum. 
c. 21. page 188. 



Of the form of Solemnization oj Matrimony ^ 433 

to be performed in time of divine service ; but that prac- ^^_^_^ 
tice is now almost, by universal consent laid aside and 
discontinued : and the rubric only mentions the day and 
time appointed, which the aforesaid canon expressly re- 
quires to be heticeen the hours of eight and twelve in the 
forenoon : and though even a Licence be granted, these 
hours are not dispensed with*^ ;* for k is supposed that 
persons will be serious in the morning. And indeed for- 
merly it was required that the Bridegroom and Bride 
should be fasting when they made their matrimonial 
vow^ ; by which means they were secured from being 
made incapable by drink of acting decently and discreet- 
ly in so weighty an affair. 

§. 2. At the day and time appointed, the persons to ^"^.^^^^j^g 
be married are directed to come into the body of the ^hm-ch the 
Church. The custom formerly was for the couple, who Marriage 
were to enter upon this holy state, to be placed at the •« tobe^^ 
c/iurc/i-cioor. where the Priest was used to join their hands ^™"^ • 
and perform the greatest part of the matrimonial office^ 
It was here the husband endowed his wife with the por- 
tion or dowry before contracted for, which was therefore 
called Dos ad Ostium Ecclesice^ The Dowry at the Church' 
door^. But at the Reformation, the rubric was altered, 
and the whole office ordered to be performed within the 
church, where the congregation might afford more wit- 
nesses of the fact. 

And since God himself doth join those that aro law- 
fully married, certainly the house of God is the fittest 
place, wherein to make this religious covenant. And 



* The Archbishop of Canterbury, in virtue, I suppose, of 
the old legantiae power, claims a privilige of granting Li- 
cences for persons to be married, quolibet loco aut tempore 
honesto ; i. e. in any decent time or place. A privilege, 
which [ cannot but hiimbly conceive his Grace would be ve- 
ry backward of using, were he apprised what indecencies 
generally attend it. 

N B. This right is expressly reserved to the Archbishop^ by 
statute 26 George IL 

6 Canon CII. HI, in his Wife of Bath, 

, 7 Synod. Winton, Ann. 1308. She was a worthy Woman all 

Spl<-man, 4om. i. page 448. her live, 

8 See the old Manuals, and Sel- Husbands at the Church-doT^ 

don''sUxor Ehraica, 1. 2. c. 27. p. had she Jive. 

2ij3. , And from hence Chaucer, 9 See the ManuaU, sind Seidell, 

aa old poet in the reign of Edward as abote. 
Gog 



4S4 Of the form of Solemnizalion of Matrim any. 

Chap. X. therefore, by the ancient canons of this church, the cele- 
' bration of Matrimony in taverns,or other unhallowed pla- 

ces, is expressly forbidden^"^; and the office is command- 
ed to be performed in the church, not only to prevent all 
clandestine Marriages, but also that the sacredness of 
the place may strike the greater reverence into the minds 
of the married couple, while they remember they make 
this holy vow in the place of God's peculiar presence. 
Who to be §. 3, The persons to be married (saith the rubric) 
theTokm- ^^^ ^° ^^^^ "^^^ ^^^ church witli their friends and neigh- 
nization. hours, i. e. their relations and acquaintance, w ho ought 
to attend on this solemnity, to testify their consent to it, 
and to join with the minister in prayers for a blessing on 
it. Though it may not be improbable, but that by the 
friends here mentioned may be understood such as the 
p ancients used to call Paranymphs, or Bridemen : some 

nymphs.or '^sices of which custom we find to be as old as the days 
Bridemen, of Sampson, whose wife is said to have been delivered to- 
their anti- jjig companion, . who in the Septuagint version is called 
*^"'*^* Nv.M^*yfl»yV5, or Brideman^^ And that Bridemen were 
in use among the Jews in our Saviour's time, is clear 
from St. John iii. 29. From the Jews the custom was 
received by the Christians, who used it at first rather as 
a civil custom, and something that added to the solemni- 
ty of the occasion, than as a religious rite ; though it 
was afterwards countenanced so far as to be made a ne- 
cessary part of the sacred solemnity 12. An account of 
this custom as it prevailed here in the time of King Hen- 
ry VIII. may be seen in Poly dore Virgili^, Some re* 
mains of it are still left among us : but as to countenanc- 
ing or discountenancing it, our church has left it (as in 
itself) a thing indifferent. 
The posi- §. 4. The remaining part of this rubric (which was ad- 
tion of the ^^^ ^q ^]^q foregoing part at the Restoration) is concern- 
ties*. '^"' if^g ^^^ Position of the parties, whom it orders to stand, 
the Man on the right hand, and the Woman on the left, i, e. 
the Man on the right hand of the Woman, and the fVoman 
on the left hand of the Man, as it is worded in the Salisbu- 
ry Manual. The reason that is there given for it is a ve- 

10 Synod. Winton. ut supra. 12 Eucharist. Ep. ad Episc. Af- 
Syood. Exon. Anno 1287. Can. 7. ric, Concil. torn. i. col. 543. C. 
Spelm. torn. ii. Concil. Lond. An- Concil. Carthag, 4. cap. 13. torn, 
no 1200. ibid. ii. col. 1201. A. 

11 Judges xiv. 20. according to 13 De Invent. Rerum, 1. 1 c.4. 
the Alexandrian Copy, published as cited by Seldon in his Uxor E- 
by Dr. Grabe. braica, page 205, 



Of the form of Sokmnizalion of Malrimony, 485 

ry weak one, viz. because the Rib, out of which the Wo- Sect. IIL 

raan was formed, was taken out of the left side of Adam. • "^ 

The true reason to be sure is, because the right hand is 
the most honourable place ; which is therefore both by 
the Latin and Greek, and all Christian churches, assign- 
ed to the Man, as being head of the Wifei4. The 
Jews are the only persons that, I ever heard, acted oth- 
erwise, who place the Woman on the right hand of her 
Husband, in allusion to that expression in the forty-fifth 
Psalm. At thy right hand did stand the Queen in a vesture 
of gold, <^c. 

Sect. Ill, Of the Preface and Charge, and the several 
Impediments to Matrimony, 

1 O prevent the vain and loose mirth, which is too fre- J*^^ t' . 
quent at these solemnities, the office is begun with a nera'i Ex- 
grave and awful Preface, which represents the action we hortation. 
are about to be of so divine an original, of so high a na- 
ture, and of such infinite concernment to all mankind, 
that they are not only vain and imprudent, but even void 
of shame, who will not lay aside their levity, and be 
composed upon so serious and solemn an occasion. And 
to prevent any misfortune which the two parties might 
rashly or perhaps inconsiderately run into by means of 
their Marriage, the Minister charges the congregation, 
If they know any just cause, why they may not be lawfully 
joined together^ that they do now declare it, before this ho- 
ly bond be tied, since afterwards their discovering of it 
will tend perhaps more to the prejudice than to the re- 
lief of the parties.* 

IL But though others are first called upon to discover The 
the Impediments (if any such be known) as being most Charge. 
likely to reveal them ; yet the parties themselves are 
charged, in the next place, as being most concerned to de- 
clare them. Since, should there afterwards appear any 
just Impediment to their Marriage, they must either ne- 
cessarily live together in a perpetual sin, or be separated 
for ever by an eternal divorce. Besides which, by a pro- 
vincial canon of our church under Archbishop Strat- 

14 Manual, Sarisb. fol, 26. Eucholog. Offic. Sponsal. p. 380« 

*"The American office retains only the introductory and concluding 
parts of this exhortation : and all the intermediate part is often omU- 
Ud by the ministers of our church.'^'* — Shepke^d. 



436 Of the form of Solemnization of Matrimony* 

fJhap. X, ford, in the year 1342, (the sixteenth of Edward III.) if 

"*"' the parlies that marry are conscious of any Impediment, 

they incur excomraunicalion «/?5o/ac/oi5. 
dimenTs'^to ^^^' ^^^ Impediments, which they are solemnly charg- 
l^atrimo- ^^ to reveal, are those, I suppose, which are specified m 
P^. the hundred anc} second canon of our church, viz. I. A 

preceding Marriage oy Contract^ or any controversy or 
suit depending upon the same. 2* Consanguinity or Jf 
finity. And, 3« Want of the Consent of their Parents 
or Guardians, 
l.Aprece- §. 1, The first is a preceding Marriage or Contract: for 
duig Mar- QqcJ made but one Wife for Adam, and rather connived 
Cpltract. ^^ Polygamy in after-ages than allowed it. Under the 
Gospel-dispensation it is absolutely forbiddeni^. And 
jthis, I thmk, on one side, is generally allowed. No body 
contends that the same Woman may have plurality of 
Husbands, and the New Testament is expressly against 
it i'^ ; but then we have libertines enough (though liber- 
tines by the way, that often think one wife too many) 
who pretend that there is no prohibition against several ; 
and yet the New Testament, if we duly attend to it, is as 
full and as clear against this as the former. Our Sav- 
iour himself has expressly declared, that whosoever shall 
put away his Wife^ and shall marry another, committetk 
Adultery^^,* If then it be Adultery for a Man to marry 
a second Woman, after he has put away the first, would 
it be ever the le^s Adultery to marry a second whilst he 
retains the first? Again when S^int Paul enjoins every 
Man, for the avoiding Fornication, io have his own Wife, 
or, (as the words ought tp be translated) a Wife of his 
oajni9, he also enjoins that every Woman have her own 
Husband, or (as these words ought also to be rendered) 
a Husband peculiar to herself ^^,] 3o that Polygamy is no 

* In the general convention of the Protestant Episcopal Church ia 
Ihe United States, held at Balfimore in 1808, it was resolved as *' the 
sense •>!■ this church, that it is inconsistent with £t law of God, and the 
mmif^ters of this church therefore shall not unite in matrimony any 
person who is divorced, unless it be on account of the other party 
having been guilty of adultery.*' — Am. Ed. 

t The words in the original are, IxK^ttrovl^iov «6v^^« i;^^/ ra;', 
which any one that knows Greek will acknowledge to be 

15 Se Bp. Gibson's Qodex, v. i. 18 Matt, xix, 9. Mark x. 11« 
p, 494. or m Mr. Job snn,l343.1L Luke xvi. 18. ^ I 

16 Matt. xix. 5. 9. Rom. vu.3. 19 ''Ex*rof t»v gawTs"" yvve^m 
I <;or. vii. 2. «;^8Ta). 

'' J7 Horn, vij. 2, ^. 1 Cor. vii.39. ^0 1 Cor, vii. 2. 



I 



Ofihtform of Solemnization of Matrimony. 437 

more allowed to the Husband than to the Wife. And SectHi. 
therefore if either of the parties that offer themselves to " 
be married have a Husband or Wife living, this latter 
Marriage is null and void, and they live in as manifest 
Adultery as they would have done, though they had 
not been joined. Nay, if either of them be but contract- 
ed to another, the Impediment is the same. For, though 
such a Contract be not properly Marriage, yet it is so 
effective and binding, that unless they voluntarily re- 
lease each other, it is adulter)^ for either of them to mar- 
ry any body else. Hence by the Levitical law it was 
death for any one to defile another man's spouse^' ; and 
the holy Virgin is called JosepK's fVife^ though she was 
only contracted to him^^ Upon this account, Marriages 
that have been made after any such Contract have al- 
ways been judged null and void. In our own land in- 
deed, in King Henry VIII's time, an Act of Parliament 
was made, that Marriages, when solemnized and after- 
wards consummated, should stand good, notwithstanding 
any former precontract that had not been consummat- 
ed^*. But this was only done to gratify the King : and 
therefore, as soon as King Edward VI. succeeded him, 
the aforesaid Act was repealed, and the Ecclesiastical 
Judges were again empowered to give sentence in favour 
of such precontract, and to require that Matrimony 
should be solemnized and consummated between the 



imperfectly translated in our English Bibles. For as Dr. 
W all2i very well observes, when Aristotle says, ]'hov roZro 
Ta7$ kv^^uToiq, no body would render it, Men have this of their 
own ; but, this is proper or peculiar to Men : so again when 
he says, $} ^urpxx»<i <^/«>' «;^Je< '^'jv yXuT(rx\l^^^ it would not 
reach the sense to say, that frogs make their own noise^ but 
thatyro^s make a noise peculiar to themselves ; i. e. such a 
a noise as no other creatures make. When therefore St. 
Paul uses the same phrase here, which is so emphatical and 
express, our English translation does not come up to his 
meaning, when it only says. Let every Woman have her own 
Husband ; since the words plainly signify, that every Woman 
should have a Husband that should be proper or peculiar to 
herself; a Husband in such sense her own, as not to be the 
Husband of any one else. 

21 History of Infant Baptism, 23 Deut. xx. 23, 24. 
p. i. c. 8 §. 5. 24 Matt. i. 20. 

22 Ibid. ^5 32 Henry VIII. c. 38, 



438 Of the form of Solemnization of Matrimony, 

Chap. X. persons so contracted, notwithstanding that one of thera 
might have been actually married to, and have had is- 
sue by another person^^ But it hath been again enacted 
by statute 26 George 11. that for the future no suit shall 
be had in any ecclesiastical court to compel a celebration 
of Marriage in Facie Ecclesim, by reason of any contract 
of Matrimony whatsoever. 
2. Consan- §• 2. The second Impediment, which the canon speci- 
guinity or fies, is Consanguinity or Affinity^ i. e. when the parties 
affinity, ^j.^ related to each other within the degrees prohibited 
as to Marriage by the laws of God, and expressed in a 
table drawn up by Archbishop Parker, and set forth by 
authority in the year of our Lord 1563^^. This table 
What de- jg ,^Q^y ygp^ frequently printed at the end of Common 
Spresdy Prayer-Books, and therefore I need not enumerate the 
forbid. degrees within which Marriage is forbid. But however, 
it may not be amiss to observe, that several degrees are 
expressed in the table, which are not mentioned partic- 
ularly in the eighteenth of Leviticus, which is the place 
And \^hat, ^po« which the table is founded. But then they may 
hj parity be inferred from it by parity of reason. For that pass- 
?^ reason, gge in Leviticus only mentions those relations evidently 
ttnp «e . ^^ J expressly, which may help us to discover the like 
difference and degrees. So that for the right understand- 
ing of the eighteenth of Leviticus, and to bring it to an 
agreement with the table in our Common Prayer-Books, 
we must observe two particular rules for our direction : 
viz, I . That the same prohibitions that are made to one 
sex, are undoubtedly understood and implied as to the 
other : and, 2. That a man and his wife are accounted 
one flesh : (so that whoever is related to one of them 
by means of Consanguinity, is in the same degree relat- 
ed to the other by means of Affinity : insomuch that the 
Husband is so much forbid to marry with his Wife's re- 
lations, and the Wife with her Husband's, within the de- 
grees prohibited, as either of them are to marry with 
their own.) Thus for instance: though marrying a Wife^s 
Sister be not expressly forbid in the eig;hteenth of Levit- 
icus, yet by parity of reason it is virtually implied. For 
when God there commands^^ that a man shall not mar- 
ry his Brotherh Wife, which is the same as forbidding 
the woman to be married to her Husband\s Brother ; it 
follows of course, that a man is also forbid to marry his 

26 2 Edward VT. 28 Verse 16. 

27 Canon XCIX, 



Of the form of Solemnization of Matrimony, 439 

Wife^s Sister. For between one man and two sisters, and Sect. III. 
one woman and two brothers, is the same analogy and "~ 

proportion. Accordingly, this was always forbid under 
severe penalties by the primitive church^ and has been 
declared unlawful by our own^^ Thus again, though we 
are not forbid in terms to marry the Daughter of a Wife''$ 
Sister ; yet, by the like parity of reason, the »ame is im- 
plied in the prohibition of marrying one's Father^s Broth- 
er''s Wife^h which is the same as to forbid the being mar- 
ried to a Hushand^s Brother^s Son, For between a Man 
and his IVife^s Niece is the same relation as between a 
Woman and her Husband'' s J^ephew ; and therefore these 
also have been declared incapable of marrying by our 
courts of judicatures^ And if this be granted, it can 
much less be doubted, whether the like rule, from pari- 
ty of reason, dolh not forbid the Uncle to man-y his 
Niece ; which, though not expressly forbidden, is to be 
sure virtually prohibited in the precept, that forbids the 
Nephew to marry his Aunt^^. Nor is it of any moment to 
allege, that the first is a more favourable case, because 
the natural superiority is preserved ; since the parity of 
degree (which is the proper rule of judging) is the very 
same in both. 

Nor do these rules hold only in lawful Marriages^ but the^same^in 
are equally binding in unlawful Conjunctions : for by the unlawful 
same law that a man may not marry his Father^s Wife, Conjunc- 
he ought not to take his Father's Concubine ; and as the ig^^fy^Mar^ 
woman may not be married to her Daughter'' s Husband, riages. 
so neither may she be married to one by whom her And be- 
Daughter has been abused^*. Nor are Bastard Children l^^^^^f '^ 
any more at liberty to marry within the degrees of the ^j^en as " 
Levitical law, than those that are legitimate. In this between 
case Legitimacy or Illegitimacy makes no difference ; for ^^^^^ ^^^^ 
if it did, a Mother might marry her Bastard Son, which tfmate5^" 
is shocking to think of^^ 

The reasons why these prohibitions are made are The rea- 
easily to be accounted for; for, first, the marriage of sons of the 
Parents or Grandfathers with their Children or Grand- tion. 

29 Can. Apostol. 18. et Concil. 32 See Bishop Gibson, ibid. 
Elib. 33 Verse 12, 14. 

30 See Bishop Gibson's Codex, 34 See the Reformatio Legum, 
vol. i. page 498. See also theCa- as cited by Bp. Gibson, page4y9. 
nons of 1571, in Bishop Sparrow, 35 See Bishop Gibson, ibid. and 
page 240. Bishop Parker^s Admonition in Bi- 

31 Verse 14. ahop Sparrow's CoUecUon, p. 260. 



440 Of the form of Solemnization of Matrimony e 

Chap. X. children (setting aside the disproportion in time of age) 
'" is directly repugnant to the order of nature, which hath 

assigned several duties and offices essential to each re- 
lation, that would thereby be inverted and overthrown. 
To which we may add the inconsistency, absurdity and 
monstrousness of the relations to be begotten, if such 
prohibition were not absolute and unlimited. Much the 
same may be said in the next place, as to the Marriage 
of Uncles and Aunts with their Nephews and Nieces. 
And, lastly, as to the Marriage of Brothers with Sisters ; 
the natural familiarities between equal relations, so suit- 
able in years and temper, would produce mtolerable ef- 
fects in those whtf always converse together, if they 
Siich Mar- ^^^^ ^^^ prohibited matrimonial union. Upon these ac- 
riages why counts, even among Heathens, these Marriages wpre ac- 
called in- counted unlawful and forbidden, and were condemned 
fcestuous. under the name and title oi Incest, which signifies an in- 
auspicious conjunction, made sine Cesto Veneris, without 
the Cest or Girdle of Venus, For that goddess being 
not supposed to be present at such unchaste and dishon- 
est Marriages, the Bride was not bound with her girdle 
as was usual, and therefore the Marriage was called m- 
cestuous^\ And by the ninety-sixth canon of our own 
church, such Marriages are also to be judged incestuous 
and unlawful, and consequently are to be dissolved as 
void from the beginning, and the parties so married are 
to be separated by course of lawi 
No cousins From an observation of the above-mentioned passage 
prohibited in Scripture, as well as from the table at the end of our 
Marriage. Common Prayer-Books, we may perceive that it is only 
a vulgar mistake, which some have entertained, that 
second Cousins may not marry, though ^rjyf Cousins may; 
it plainly appearing that no Cousins whatsoever, 
whether in the first, or second, or third descent, are 
prohibited Marriage, either by the laws of God, or of 
the land. The more ancient prohibition indeed of the 
canon law \yas to the seventh generation: and the same 
was formerly the law of the Church of England, as ap- 
pears by the canons of two different councils^^ But in 
the fourth council of Laternn, which was held A. D. 
1215, the prohibition was reduced to the fourth de- 
gree^^, as appears not only by a statute in the thirty- 
second of Henry Vlll.'^ but also by the frequent dis- 
ss Lactantius Sfatii Scholiastes ster, as cit^d by Bishop Gibson in 
ad 2 Thebaid. v. 283. ut citat, in his Codex, p. 497- 
f abri Thesauro, in vocem Cegtua. 38 See Bi?hop Gibson,as before. 
S7 Of London and Westmin- 39 Chap. 38, 



Of Ihe farm of Solemmzalion of Matrimony. 441 

pensalions for the fourth degree, (and no farther,) which Sect. III. 
we meet with in our ecclesiastical records, as granted ' 
by special authority from Rome. But now this was 
only for the increase and augmentation of the Pope's 
revenue, who always took care to be well paid for his 
license or dispensation. And therefore, at the Refor- 
mation, when we got free from our bondage and subjec- 
tion to him, no Marriages were prohibited but within 
the third degree, which are expressly prohibited by the 
laws of God, as well as by the dictates of right reason, 
and which therefore no power or authority can dispense 
With. But now none that we call Cousins are within 
the third degree of kindred ; even first Cousins or Cous' 
in-Germans are four removes distant. For to know their 
relation we must reckon through the Grandfather the 
common Parent, from whence both parties are descend- 
ed. Now reckoning thus between the Children of two 
Brothers, or of two Sisters, or of a Brother and Sister, 
we must necessarily measure four degrees. For from a 
Man to his Father or Mother is one degree ; to his 
Grandfather two ; then down to his Uncle or Aunt 
three ; and, lastly, to the Daughter of his Uncle or Aunt, 
who is his Cousin-German, four. This is exemplified - 
in the margin, where A is the Grandfather, B and C the i "^ 3 
Children, and D and E the Grandchildren or first Cous- b c 

ins, who are disposed to marry. Now from D to B is 4 

one remove, to A a second, to C a third, and to E a ^ ^ 

fourth. And I have already observed, that there is no 
instance in the eighteenth of Leviticus of any prohibi- 
tion in the fourth degree. It is to be noted indeed, as 
Archbishop Parker tells us'^^, that Marriages in the di^ 
red line, i. e. between Children and their Grandfathers, 
though ever so distant, are prohibited and forbid. For 
a Father has a paternal right over ten generations, could 
he live to see them in a direct line, (his old age requir- 
ing respect and reverence, as often increased as the 
name of father comes between him and them.) And so 
Uncles and Aunts, since they are quasi Parentes, in the 
place of Fathers and Mothers, must have the greater re- 
spect, by how much the name of Uncle and Aunt comes 
between them and their Nephews and Nieces. So that 
it would seem more absurd for a Great Uncle to marry 
his Niece, than for an immediate Uncle to marry his. 

40 In Bishop Sparrow's CoUecticn, p. 260. 

Huh 



44^ Of the form of Solemnization of Matrimony » 

dhap. X. Though we are told, that where the case in the spiritaal 
" court was, that one had married the Wife of his Great 
Uncle^ (which, hy the foregoing rule, that makes the 
case the same in Affinity as Consanguinity, is as near a 
relation as a Great Aunt by blood,) it was declared not 
to be within the Levitical decrees, and therefore a pro- 
hibition was granted to the process''^ 
3. Want of §.3^ The'third Impediment to the solemnization of 
Parent!: or jyiapi^ianrp between the parties that offer themselves, is the 

Guardians p . ^ .r. . r> /^ ?• d * 

consent. T^ant of the Lonsent oj their rarents or Lruarmans. rJUt 

this by the hundredth canon seems only to be an Imped- 
iment, when the persons to be married are under the age 
of twenty-one years complete^ whom, by the sixty-second 
canon, no Minister is to marry, whether by Banns or 
Licence, before their Parents or Governors have signified 
their consent, though persons in widowhood are by the 
hundred and fourth canon particularly excepted^^. The 
holy Scriptures, in several instances, inform us of this 
paternal right^^. And the usual phrases of giving a Laugh- 
. ter in Marriage, and taking a Wife to a Son, plainly imply, 
that the consent of the Parents is necessary in the Mar- 
riage of their Children, If we enquire into the practice 
of the Heathens, we shall find them so severe upon the 
violation of this right, as to declare ^f he Marriage to be 
null, and the Children to be Bastards''*. And the ancient 
canon-law of the Greek church accounts all children that 
marry without their parent's consent, whilst they are un- 
der their power, to be no better than Fornicators*^ 
The church of England hath ever taken all imaginable 
care before-hand to prevent such Marriages, by requir- 
ing the oaths of sufficient witnesses, in case of a Licence, 
that such consent was obtained** : and by the Act 26 
George II. it is declared, that all Marriages solemnized hy 
Licence, where either of the parties, not being a Widower or 
Widow, shall he under the age of twenty-one years, which 
shall be had without the consent of Parents or Guardians^ 
shall be absolutely null and void. And where there is no 
Licence, the church orders the publication of the Banns, 
as has already been showed, that so the Parents may 
have notice and time to forbid it ; and now finally char- 

41 See Bishop Gibson's Codex, 44 Apul. Metamorph. L 6. Dig. 
p. 409. lib. 23. tit. 2. et lib. 1 t.t. 5 i 11. 

42 Set; also the Canons of i59r, 45 S. Basil, ad Aojphiloch.Can. 
in Sparrow, page 249. 38. et 40. Matth Blaster. Syntag. 

43 Genesis xsiv. SixiX, xxxiv. Lit. T. c 8. apod Bevereg. torn, ii^ 
4. Judges xiv. 2. 46 Canon ClII. 



Of the form of SolemnizaHon of Matrimony* 445 

ges the parties themselves, in the most serious and sol- SectlV. 

emn manner that is possible, that they confess it as an " 

Impediment, if they want their superiors' consent. 

IV. Jf any of the Impediments above mentioned are Rubric af- 

alleged, and the person that declares it will be bound and ^^/ ^^® 
jrp . ' .'.,,. , , . charge. 

sujjicient sureties with mm to ike parlies, or else put in a 

caution (to the full value of such charges as the persons to 
be married do thereby sustain) to prove his allegation ; then 
the Solemnization must be deferred until such time as the 
truth be tried. But if no Impediment be alleged, the Cu- 
rate is to proceed in manner and form as the next sec- 
tion will declare. 

Sect. IV, Of the Espousals* • 

*• 1 HE Solemnization of Matrimony being a formal The asking 
compact, it is requisite, in the first place, that the mutual their m.itu- 
Coment of the parties be asked, which is so essentially 
necessary, that the Marriage is not good without it. 
And therefore we find that Rebekah's friends asked her 
consent before they sent her away to Isaac'*''. And in 
the firmest kind of Marriage among the Romans, which 
ihey called Coemption, the parties themselves mutually 
asked this of each other'*^ This therefore being so mo* 
mentous a custom, is for that reason taken into the Chris- 
tian offices : only among C'hristians the question is pro- 
posed by the Priest, that so the declaration may be the 
more solemn, as being made in the immediate presence 
of God, and to his deputed Minister. 

The Man therefore is asked. Whether he will have this 
Woman to lus wedded Wife ; and the Woman, Whether 
she will have this Man to her zvedded Husband, to live /o- 
gether after Gud^s ordinance in the holy estate of Matri- 
mony, And that they may the better know what are 
the conditions of this state, the Minister enumerates the 
duties which each of them by this covenant will be 
bound to perform. 

§. 2. The Man,for instance, is obliged, in the first place, ^yj*!"^ 
to love his Wife, which is the principal duty required by duty. 
St. Paul''^, and is here mentioned first, because if the Man 
hath this affection, he will perform with delight .ill the 
other duties ; it being no burden to do good offices to 

47 Genesis xxiv. 58. lex. ab Alex. Gtn.Dier.l. %, 6. 5. 

48 Bo th. '>>nament. in Topic. 49 Ephee. v,25. 
Ciceron. p. 157. Venet. 1583. A- 



444 Of the form of Sokmnization of Matrimony, 

Chap. X. those whom we heartily and sincerely love. 2. Fie must 
comfort her, which is the same that St. Paul expresses by 
cherishmg^^, and implies here, that the Husband must 
support his Wife under all the infirmities and sorrows, 
to which the tenderness of her sex often makes her lia- 
ble. 3. He is to honour her, which is also directly com- 
manded by St. Peter" : for though the Wife, as he says, 
be the weaker Vessel, yet she must not be despised, for 
those unavoidable weaknesses which God has been 
pleased to annex to her constitution, but rather respect- 
ed for hqr usefulness to the Man's comfortable being*. 
4. He must keep her in sickness and health, which in St, 
Paul's phrase is to nonrish^^, or to afford her all necess- 
aries in every condition. Lastly, he must consent to be 
faithful to her, and forsaking all other, keep himself onl^ 
to her so long as they both shall live^^ ; which is added to 
prevent those three mischievous and fatal destroyers of 
Marriage, Adultery, Polygamy, and Divorce, 
The §* 3* There is no difference in the duties, nor conse- 

Wife's quently in the terms of the covenant between a Man and 
f^«*y° his Wife ; except that the Woman is obliged to obey and 

serve her Husband. Nor is this a difference of our own 
devising, but is expressly ordered by God himself, who, 
in those places of Scripture where he enjoins Husbands 
to love their Wives, commands the Wives to be subject 
and obedient to their Husbands^*. The rules also of 
Society make it necessary ; for equality, saith St. Chry- 
sostom^*, breeds contention, and one of the two must be 
superior, or else both would strive perpetually for the, 
dominion. Wherefore the laws of God, and the wisdom 
of all nations, hath given the superiority to the Husband. 



* If the Greek of this verse was differently pointed, the 
foundation of the honour to be given unto the Wives would 
not be their weakness, but their being coheirs with their 
Husbands of the Grace of Life ; which seems to make the 
Apostle's meaning clearer. Likewise ye Husbands dwell 
with your Wives according to knowledge, the Female being 
the weaker vessel, giving them honour, as being heirs together 
of the grace of lij'e. 



50 Ephes. V 29. 10. 

51 1 Pet. iii. 7. 54 Ephes. v. 22. 24. Col. ili. 18, 
51 Ephes. V. 29. Tit. ii. 5. 1 Peter iii. 1. 5, 

53 Mai. ii, 15, 16, 1 Cor. Tii. 55 In ^ Cor. xi. 3. 



Of the form of Solemnizalion of Matrimony, 445 

Amon;^ the Romans, the Wife was obliged by law to be Sect. IV. 

subject to her Husband, and to call him Lord*^ ; out — -■ 

then they had a peculiar magistrate to take care that 
the Men did not abuse this power, but that they should 
rule over their Wives with gentleness and tenderness". 
Wherefore Women ma}' and ous^ht to pay all that obcr 
dience which the Gospel requires of them : nor have 
they any reason (esperi dly with us) to complain with 
Medea, tliat they are sold for slaves with their oion money^^^ 
because there is really no slavery in obedience whicK 
springs from love, and is paid in respect to the nobler 
sex, and in requital for that protection which the weakr 
er sex both needs and enjoys in the state of Matrimony, 
So tnat it is not only an impious contempt of divine au- 
thority, l)ut egregious pride and folly, for any Woman 
to refuse either to promise or pay this obedience ; which 
is her chief advantage, if she hath wisdom to understand, 
or skill to manage it right. 

§. 4. I'he whole matter being thus proposed to each r^,^^ 
party, they should each of them seriousl\ weigh and swer of 
consider it. And if they like this state of life, and the the par- 
duties annexed to it ; if they neither of them have any *'^^* 
objection against the per?:on of the other, but are per- 
suaded they can each of them love the other, and that 
for ever, in all conditions of life ; let each of them an- 
swer as the church directs them, / will ^ which are the 
proper words that oblige in compacts^^ but which can 
never lay a more solemn obligation than when they are 
pronounced upon this occasion. For if we start back 
after speaking them here, we shall have as many witness- 
es of the falsehood, as there are persons present at the 
solemnity, viz, God and his Angels, the Minister and the 
Congregation : and therefore in regard to so venerable 
an assembly, let them here be pronounced with all de- 
liberate gravity, and for ever made good with all possi- 
ble sincerity. 

§. 5. This solemn declaration of the parties consent Espousal?, 
seems to be the remains of the old form of Espousals, what they 
which was different and distinct from the office of Mar- ^®^® ^^' 
riage. and which was often performed some weeks, or ™"^* 
months, or perhaps years before^" ; and, as Florentinus 

56 Ulpian. L. alia 14. D. solut. 58 Eurip. in Medea. 
Matrimon. Et L. ea quae 57. D de 59 Justinian. Institut. 1. 3. de 
Dnuat. inter Virura et Ux. itemque Verb. Oblig. Tit. 16. 

Serrius ad 1. 4. iEn^-id. 60 Carpi. Mag, Leg. I. 1. c.l^Sj 

57 Cicero de Repub. Jib. 4* 



446 0/the form of Solemnization of Matrimotiy, 

Ohap. X. defines them, were no more than the promise of future 
•^ " Marriage^^; which however thej' thought was not prop- 

er to be left to be made in private, as a mere civil con- 
tract; and therefore they ordered that it should be sol- 
emnly made in the presence of a Minister who should use 
prayers and blessings suitable to the occasion. And 
hence it is that, in the Greek church, there are to be 
seen to this day two different offices, viz. the one of JE*- 
pousals, and the other of Mamage^K But it oftcntinnes 
happening that the deferring the Marriage caused the 
parties espoused to break their engagement, Leo Philos- 
ophus, an Emperor of the East, commanded by an edict, 
that the Espousals and Marriage should be both per- 
formed on the same day^^ Some attempts indeed were 
made by Alexis Comnenus to restore the old custom of 
having some time intervene between®*. But it does not 
appear that he succeeded in his attempts ; for Goar tells 
us (and the present Greek rubric hints as much^*) that 
the usual custom of the modern Greeks is to use both 
offices at the same time. And it is probable that in the 
West, as well as in the East, the custom of celebrating 
the Espousals and Nuptials at the same time did long ob- 
tain, and at last occasion both offices to be united in one. 
So that this declaration is the remains of the ancient of- 
fice of the Espousals, and the following stipulation the 
And how Marriage properly so called. Accordingly the declare 
supplied ation is made in the future tense, by which Espousals 
^°^^* used to be made*^*: whereas the stipulation runs in the 
present tense, which is necessary to make and confirm a 
Marriage^^ Besides, the declaration is made without 
any ceremony, simply and directly like the ancient Es- 
pousals®^; whereas the mutual stipulation is accompani- 
ed with divers significant rites, such as the delivering the 
Woman into the hands of the man, joining their hands, 
and the like, which are the known and proper ceremo- 
nies of Marriage. And indeed that the declaration is 
not properly a circumstance of the Marriage, is plain from 

61 Florentin. 1. 1. D. de Spon- 66 Decret. Greg;, 1. 4- de Spon- 
sal. sal. et Matrimon. Tit. 1. c. 15. 

62 Vide Euchologin. Pet. Lombard. ). 4, dist. 28. 

63 Leo Philos. Imp. NoveL 74. 67 Constit. Richard i Ep.Sarum 

64 Alex. Comnen. Novel, de apiid Spelman. ConciL torn. ii. 
SponBal. L 2. Jur. Orient. A. D 1217. 

65 1.1 ,uh j2Qv}^ovTctt h t' oLv^if 68 Franc. Hotman. deSponsal. 
rnpatvai^hxj. Rubric, ante Offic. p. 3f 5. 

Coronat, Eucholog. pag:. 285. 



Sect. V, 



Of the form of Solemnization of Matrimony. 447 

the Minister's asking, after it is made, Who giveth the Wom- 
an to be married to the Man? For that evidently implies 
that she is even yet in the power of another, and conse- 
quently that she is still to be married to the Man. 

Sect. V. Of the Solemnization of the Marriage. 

I. '^THE two parties having now declared their consent TheSoI- 
lo take each other for Husband and Wife, and having eaini:iatioii 
solemnly engaged that they will each of them observe ^iama-^e. 
the duties which God has annexed to that state ; they ° ' 

proceed, in the next place, to the immediate celebration 
of the Marriage itself, which is introduced with a very 
ancient and significant ceremony ; I mean, the Father'^s The Fath- 
er Friend^8 giving the Woman in Marriage, The antiqui- ®''P' 
ty of which rite is evident from the phrase so often used JJe" he^ 
in Scripture. o( giving a Daughter to Wife^^ : and the uni- Woman, 
versality of it appears from its being used both by- 
Heathens and Christians in all ages^^ The foundation 
of the practice seems to be a care of the female sex, who 
are always supposed to be under the tuition of a father 
or guardian, whose consent is necessary to make their 
acts valid^^ And therefore before the Minister proceeds 
to the Marriage, he asks. Who gives the Woman to be mar' 
ried to the Mani Which shows too, by the way, that the 
Woman does not seek A Husband, but is given to one by 
her parents or friends, whose commands in this affair she 
seems rather to follow than her own inclinations^^ For 
which cause, among the nuptial rites of the old Romans, 
the Bride was to be taken by a kind of violence from her 
mother's knees"; and when she came to her husband's 
house, she was not to go in willingly, but was to be car- 
ried in by force''*; which, like this ceremony of ours, 
very well suited with the modesty of her sex. 

§. 2. But besides this, there is a farther meaning in- And the 
tended by the church: for it is to be observed, that the Minister to 
Woman is to be given not to the Man^ but to the Minis- ^gr"^^ 
ter : for the rubric orders, that the Minister shall receive 

69 Gen.xxix. 19. ch. xxxiv.l6. 71 See Hooker's Ecclesiastical 

Josh. XV. 16. 1 Sam. xvii. 25.ohap. Polity, 1. 5- i. 73. 

xviii. 17. Psal. Ixxviii. 64. Luke 72 Ambros. de Abraham. 1, 1. 

xvii. 27. 1 Cor. vii. 38. c. 9. torn. i. col. 201. I. 

70 Cic. Orat pro Flac. A- 73 Virg. ^nied, 10. ver 79. 

pul. ApoL 2. Praescr. Aug. de 74 Plut. Quaest. Rom. torn, ii, 

Genef. ad lit. I. 11. c. 41. torn. iii. pag. 271. C, D. Francof. 1620. 
part. 1. col. 2y3. C, 



Joining" of 
right hands 
an ancient 
06remony. 



44 B Of the form of Solemnization of Mdtrirnonp 

^ ^'^P- ^' her at her Father's or Friend's hands ; which signifies, to 
be sure, that the Father resigns her up to God, and that 
it is God, who, by his Priest, now gives her in Marriage, 
and who provides a Wife for the Man, as he did at first 
for Adam". 

IL' Accordingly the Minister, who has now the dispo- 
sal of her, delivers her into the possession of the Man, as 
, he afterwards does the man into the possession of the 
Woman, by causing each of them to take the other by the 
right hand. Thepirdng ofhand^ naturally signifies con- 
tracting a friendship, and making a covenanl^"^ : and the 
ng/i/toicf especially was esteemed so sacred, that Cicero 
calls it the Witness of our Faith'^^ : and therefore the join- 
ing of these being used in all covenants, no wonder it 
should be observed in the solemn one of Marriage. Ac- 
cordingly we find it has been used, upon this occasion, 
by Heathens^^ Jews^^ and Christians in all ages^^ 

III. The Minister therefore having thus joined their 
right hands, causes them, in the next place, to give their 
troths by a mutual stipulation. And, as our lawyer's tell 
us, that in a deed of conveyance four things are necess- 
ary, viz. 1. The Premises, containing the names of the 
person, and of the thing to be conveyed ; 2. The Hab- 
endum and Tenendum ; 3. The Limitations ; and, 4. The 
Sealing^^ : so here the compact seems to be drawn up 
exactly answerable to these four rules. For, first, each 
party name themselves, and specifying the other, as the 
individual person whom they have chose, declare the 
end for which they take, viz. to be wedded Husband and 
Wife. Secondly, The manner of taking is expressed in 
those ancient words, to have and to hold, which are words 
(saith Littleton^^) of such importance, that no convey- 
ance can be made without them : and therefore they 
ought not to be omitted here, because the Man and the 
Woman are now to put themselves into the power and 
possession of each other ; insomuch that after this stip- 
ulation the Wife hath not power of her own Body, but the 
Husband; and likewise the Husband hath not power of his 



The mu- 
tual stip- 
ulation. . 



75 Genesis ii. 23. 

76 2 Kings X. 15. Prov. xi. 21. 

77 Dextrae quae fidei testes esse 
solebant. Cicero See also Virgilj 
En Dextra, Fidc?que. See also 
Alex, ab Alex. Gen. Dier. 1. 2. 
o. 19. 

78 Alex, ab Alex. 1. 2. c. 5. 



Xenophon. Cyropaed. 1. 8. Servius 
in Virgil. jEii. 4 ver. 104. 

79 Tobit vii. 13. 

80 Greg-. Naz. Ep. 57. ad Anje. . 

81 Lord Coke on Littleton^s 
Tenures, c. 1. 

82 A aver et tener. Littl. c. li 
p. 1. Lord Coke, ibid,^ 



Of ihtforyi of Solemnization of Matrimony, 449 

own Body, but the Wift^^. Thirdly, the time of entering Sect. V. 
upon, and the timcof enjoying, the possession conveyed, ' 
is here expressly declared. It is to begin immediately 
from the nuptial day, and to continue during their mutu- 
al lives. From this day forward — till death us do part. And 
lest any inconveniences appearing afterward should be 
alleged for the breaking this sacred contract, here is 
added a protestation, that the obligation shall continue 
in full force, notwithstanding any future unexpected 
changes. They are to have and to hold for better for 
worse, in respect of their mind and manners ; for richer 
/or /)Oorer, in respect of their estate; and whether in 
sickness or in health, in respect of their body. Now all 
these are added to prevent the scandalous liberties of 
divorce, which was practised upon every trifling occa- 
sion among Jews and Romans^^ : insomuch that one of 
their rabbies had impiously affirmed it to be suffici- 
ent for divorce, if another Woman was better liked by 
the Man". But this being so contrary to the nature of 
Marriage, it is necessary it should be removed from all 
Christian societies : which cannot be more effectually 
done than by a particular recital at the time of Marriage, 
of all the cases which may be pretended as the causes 
of a future dislike. And to prevent any objection, I 
suppose, that might afterwards be imagined from either 
party's declining in their comeliness or beauty, the 
York Manual, that was used in the nothern parts of En- 
gland before the Reformation, had an addition of the 
words, for fairer for fouler, (for it must be observed, that 
this mutual stipulation was always in English amongst 
our English Papists, even when all the office besides was 
in Latin ;) which Mr. Selden translates, sivepulchriorfu^ 
em, sive invenustior^^, i. e. whether thou shalt be more 
or less handsome or comely. In all these conditions the 
engagement is the same, viz, the Man is to love and to 
cherish his Wife, and the Woman to love, cherish, and to 
obey her Husband ; i. e. each of them must have the same 
regard for the other, and pay those duties which I have 
already showed to be necessary and indispensable, 
whatsoever accidental varieties may happen. In the 
old Salisbury Manual, (that was used in the southern 

83 1 Cor. vii. 4. Prayer, folio edition, page 6Q7. 

84 Matt. xix. 3. 86 Seld. Uxor. Ebraic. 1. '2. c. 

85 Rabbi Akiba, as cited by 27. p. 197. 
Doctor Comber on fhe Common 

Iri 



450 Of the fornt of Soltmnizaiion of Matrimony. 

Chap. X. parts of England in Ihe times of Popery, as I have ob- 
served the York Manual was in the nothern,) instead of 
the Woman's slipiilating to /o-J^, cherish^ and lo obey her 
Husband, she engaged lo be bonUir and buxum in bcdde 
{tnd ni horde : and so in the York Manual, the Minister 
in asking the Woman's consent, instead of demanding of 
her, whether she vv^ould ser-ot and obey her Husband, 
asked iier, whether she would be buxum to him. From 
whence we may observe, that whatever meaning these 
words have been perverted to since, they originally sig- 
nified no more than to be meek and obedient. Accor- 
dingly, meek and obedient are added in the margin of the 
Manual to explain them; and so they are interpreted 
in the Saxon dictionaries, agreeably to which they are 
translated by Mr, Selden, Ero officiosa ac ohediens^'^ , But 
to return to our present form : the next particular is the 
rule by which the compact is aiade, viz* according to 
God^s holy Ordinance, The words before the Reforma- 
tion Were, if holy church it woll ordaine^^^ i. e* I suppose, 
if ihcre be no ecclesiastical law to the contrary. I3ut I 
think the modern words are better ; which may either 
be referred to every part of the present stipulation, so 
as to imply that all the branches thereof are agreeable 
to the divine institution ; or else they may be peculiar- 
ly applied to the two last clauses, that each of the par- 
ties will love and cherish, t^c. the other till death part them ; 
which, I have showed, is according to the ordinance of 
God. Lastly, here is the ratification of all the former 
particulars in the ancient form, and thereto I plight, (as 
the Man says ;) or, (as the Woman,) I give thee my troth; 
i. e. for the performance of all that has been said, each 
of them lays their faith or truth to pledge : as much as 
if they had said. If I perform not the covenant I have 
made, let me forfeit my credit, and never be counted 
just, or honest, or faithful more. 
The Ring IV, But, besides the invisible pledge of our fidelity. 
^* "o^' f ^^^ ^^^" ^^ ^^^^ obliged to deliver a visible pledge : which 
theodCo- the rubric directs shall be a Ring ; which, by the first 
tmpiion Common Prayer-Book of King Edward VI. was lo be 
accompanied with other tokens of Spousage, as Gold or Sil- 
ver, This lets us into the meaning and design of the Ring, 
and intimates it to be the remains of an ancient custom, 
whereby it was usual for the Man to purchase the Wo- 

87 Uxor Ebraic. 1. g. c, 27. pag. 88 See the old Manuals, an(5 
lj?4. Selden, nt sapra, pag. 194. 



Of the form of Solemnization of Malrlmo'ny, 451 

Bian, hying clown for the price of her a certain sum of "21_-. 
rnonej*^,orelse perforniing certain articles or condilion?^ 
which the father of the damsel would accept of as an 
equivalent^. Among the Romans this was called Coernp- 
Hon or Purchasing, and was accounted the firmest kind 
of Marriage which they had ; and from them was deliv- 
ered down amongst the western Christians, by whom the 
custom is still preserved in the Ring-^ ; which is given as 
a pledge, or in part of payment of the dowry that the Wo- 
man is to be entitled to by the Marriage ; as\d by the ac-r 
ceptance of which the Woman, at the same time, declares 
herself content, atid in return espouses or makes over 
herself to the Man. Accordingly in the old Manual for 
the use of Salisbury, before the Minister proceeds to the 
Marriage, he is directed to ask the WomMrCs Dowry, viz, 
the tokens of Spousage : and by these tokens ofSpousage are 
to be understood Rings, or Money, or some other things to 
be given to the Woman by the Man ; which said giving is 
called Subarration, (i. e. Wedding or Covenanting.) espcC' 
ially when it is done by the giving of a Ring, 

The reason why a Ring was pitched upon for the 
pledge, rather than any thing else, I suppose was, be- 
cause anciently the Ring was a Seal, b>- which aH orders ^j ^ 
were signed, and things of value secured®*; and therefore Ring rath- 
the delivery of it was a sign that the person, to whom it er than 
was given, was admitted into the highest friendship and ^"^ ^'"^o 
Irust®^. For which reason it was adopted as a ceremo- 
ny in Marriage, \o, denote that the Wife, in consideration 
of her being espoused to the Man, was admitted as a 
sharer in her Husband's counsels, and a joint partner in 
his honour and estate : and therefore we find that not 
only the Ring, but the Keys also were in former times 
delivered to her at the Marriage®^ That the Ring was 
in use amongst the old Romans, we have several un- 
doubted testimonies^*. And that the use of it was not 
owin^ to any superstition amongst them, we have the 
authority of Tertullian, a very ancient father of the 
Christian church®^ Pliny indeed tells us, that, in his 

89 Gen. xxxiv. 1%. Exod. xxii. 93 Genesis xli. 42. 

17. Dent. xxii. 2^, 94 Ant. Ilotmaa. de Vet. Hit. 

90 Gen. xxis. 18, 27, 30, 1 Sam. Nuptiar. c. 25. 

xvii. 25. and chap, xviii. i/^ 25. 95 Juvenal. Sat. 6. ver. 26, 27* 

91 Selden. Uxor Ebr^ic 1. 2. Pliu. Hisf. Nat. 1. 3. c. 1. Tertu!. 
c. 25. pag. 183, 184. Apol. c. 6. p. 7. A. 

92 Gen. xxxviii. 18. Esther iii. 96 Pe Idol. c. IG. 
10, 12. 1 Maccab. vi. 15. 



45 2 Of the fo rm of Solemnization of Matrimony , 

Ciikp. X. time, the Romans used an Iron Ring, without any Jew- 
~ eP^: but Tertullian hints, that in the former ages it was 

Gold one. ^ ^^"^ °^ Gold^^ ; which being the nobler and purer met- 
al, and continuing longer uncorrupted, was thought to 
intimate the generous, sincere, and durable affection, 
mated by ^^^^^ ^"^^t to be between the married parties^^ As to 
its round- ^*^^ ^^^^ °^ ^^ being round (which was the most perfect 
ness. of all figures, and was used by the ancients as the hiero- 

glyphic of Eternity) was understood to imply, that the 
conjugal love should never have an end^ 
An an- But these seem only allegorical significations : the use 

Slrsa? ^^•^^' ^^^ ^^^^ ^^^"' ^^'^^ instituted at first to imply some- 
rite. ^^ '^h^ng more ; i;z2:. that the Woman, in consideration of a 
certain dowry contracted for by the Man, of which the 
Ring is delivered as an earnest and pledge, espouses and 
makes over herself to him as his Wife. With this sig- 
nification it has been used by Christians in all ages, and 
all parts of the church^ ; and for the same intent it is 
prescribed by our own, as is evident from the words 
which are spoken at the delivery of it, and from the 
prayer which follows immediately after; where the giv- 
ing and receiving it is called a token and pledge of the Vow 
and Covenant betwixt them made. The same is practised 
by the modern Jews^, who it is not likely would have 
taken up the custom in imitation of the Christians, and 
who therefore probably received it from their forefath- 
ers. Good reason therefore had our judicious Reform- 
ers to retain a rite so ancient and universal, and which 
even Bucer himself (who, one would think, was as scru- 
pulous as any man need to be) thought fit to approve of 
as decent and proper*. 
Why laid §, 2. Before the Ring may be given to the Woman, 
iipon the j_|jg jyjj^jj ^^^^ i^y {i ^^^^ if^^ Book, with the accustomed 
duty to the Priest and Clerk* And the Priest taking the 
Ring shall deliver it unto the Man, intimating, to be 
sure, that it is our duty to offer up all we have to God 
as the true proprietor, before we use them ourselves; 
and to receive them as from his hand to be employed 
towards his glory. 

97 Plin. ut supra. 34. Tsidor. Hyspal. Etymol. I. 19. 

98 Apoi. c. 6. page 7. A. c. 32. p. 268 et de Offic. Eccl, 1. 

99 Scali^. Poet. I. 3. c. 100. 2. c. 19. p. 608. col. 2. C. et D, 

1 Scalig. ib. Ind. de Divin. Of- 3 Uuxtorf. Synag. Judaic, c. 
fice. 1. 2. c. 15. Vide et Rationalia 39. p. 633. and Ocklej's History 
Divin. Ofiicior. ol' the present Jews, page 170, 

2 Clem, Alex. Pasdag. 1. 3. c 171. 

11. p. 245. C. Ambr. J. 14. Ep. 4 Bucer. Censnr. pag, 488. 



Of the form of Solemnization of Matrimony^, 453 

§. 3. When the Man espouses his Wife with it, he is Sect. V. 

to put it upon the fourth finger of her left hand. The rea- 

son of this, the rubric of the Salisbury Manual says, is ^^^^ ?"* 
, r I 1 I "^ • 1 • upon the 

because Irom thence there proceeds a particular vein to fourth fm- 

the heart. This indeed is now contradicted by experi- per of the 
ence : but several eminent authors, as well Gentiles as Woi;nan's 
Christians, as well Physicians as Divines, were former- ^ '^'^"' 
ly of (his opinion ; and therefore they thought this fin- 
ger the properest to bear this pledge of love, that from 
thence it might be conveyed, as it were to the heart*. 
However, the moral may safely be retained, viz. That 
the Husband hereby expresses the dearest love to his 
spouse, which ought to reach her heart, and engage her 
aflfections to him again. If we should add the other 
reason of placing the Ring upon this finger, uiz. its being 
the least active finger of the hand least used, upon which 
therefore the Ring may be always in view, and yet least 
subject to be worn out : this also may teach us, that the 
two parties should carefully cherish each other's love, 
that so it may endure and last for ever. 

§* 4. The Man holding the Ring therefore upon this fin* The words 
ger^ being taught by the Priest, and speaking to his Wife, explained, 
he assures her, that this is a visible pledge that he now 
takes her to his wedded Wife; with this Ring I thee wed, ^j^l^ ^^-^^ 
or make a covenant with thee, (for so the word signi- Ring i 
fies^,) that all the rights and priveliges of a lawful Wife <hee wed. 
do from this instant belong to thee. After these words, 
in the first book of King Edward VI. followed, This Gold 
and Silver I thee give ; at the repeating of which words 
it was customary to give the Woman a purse of money, 
as Livery and Seisin of their Estate : but this was left 
out of the second book, probably because it was more 
than some people could perform. Besides, by what has 
been said, it appears that the design of it is fully enough 
answered by the delivery of the Ring. 

The Man therefore having wedded her with the Ring, 
in the next words proceeds to assign over the rights ac- 
cruing to her thereby. The first of these is Honour, and 
therefore he immediately adds, With, my body I thee wor- With my 
ship ; i. e. with my body I thee honour ; for so the word ^^^^ ' 

5 Alex, ab Alex. Gen. Dicr. 1. 3. c. 14. Atrcius Capit. in Macrob. 

2. c. 19. Appian. in lib- Eejpt. et Saturn. I. 7. c. 1.5. Levinus Lemn. 

ex eo Aul. Gel. Noct. Attic. 1. 10. et Forestns ap. Brown, 
c. 10. Isidor. Hyspal. in locis eu- 6 See the Saxon dictionarieg. 
pra citati?, Durand. Rational. I. 



454 Of the form of Solemnization of Matrimony. 

J^-^- signifies in this place ; and so Mr. Selden^ and before 
~ him Martin Bucer^ who lived at the time when our Lit- 
urgy was compiled, have translated it. The design of 
it is to express that the Woman, by virtue of this Mar- 
riage, has a share in all the titles and honours which are 
due or belong to the person of her Husband^ It is true, 
the modern sense of the word is somewhat different : for 
which reason, I find, that at the review of our Liturgy, 
after the Restoration of King Charles II, worship was 
promised to be changed for Honour^\ How the altera- 
tion came to be omitted I cannot discover : but so long 
as the old word is explained in the sense that 1 have 
given of it, one would think no objection could be urged 
against the using it*. 
And with But to proceed : the second right accrueing to the 
M'lS ^^^^^^ by virtue of her Marriage, is Maintenance ; and 
Goods^I therefore the Husband adds, in the next place. With alt 
thee eu- my worldly Goods I thee, endozv. And those that retain 
dow. the old custom of giving the Woman Gold and Silver, 
take the opportunity of these words to deliver to her a 
purse. But I have showed that formerly other words 
were provided for the doing of this : and the design of 
the words I am now speaking of, is not so much to invest 
the Woman with a right to all her Husband's goods, as 
to declare that by Marriage she has acquired such right. 
For from the very instant of their making the mutual 
stipulation, the Woman has a right tb sue for a mainten- 
ance during the life of her husband, should he be so 
brutish as to deny it ; and after his decease, is entitled 
to a third, or perhaps a larger share (according to the 
laws of the place where she lives) in all her Husband's 
goods and chattels, and may farther demand what the 

7 Corpore meo te dljrtior. Uxor 9 Hooker's Ecclesiastical Poli- 
Ebraic. 1. 2. c. 27. pas,^206. ty, I. 5. i. 73. 

8 Cum lueo Corpore te honoro. 10 See the Papers that passed 
Bucer. Script. Auglican. p. 443. be-tween the Commisgi oners, &c. 

page ult, 

* *' To worship" says Shepherd, " here means to honour with all 
civil respect and reverence ; to make worshi|)ful or honourable. Thus 
in 1 Sam. ii. '50, the old translaliou wa?, '^ liim that worships me, 5 
will worship ;" that is I will make worshipful or honourable : for the 
words can admit of no other signification, when God is said to worship 
man, or a man promises to worship his wife. In this sense Itie term 
is used by the older English writers, and worshipful is a title still giv- 
t-u to a civil magisirate, to a Justice of the Peace, or a bencli of Jus- 
tices," However, to reriiove all olyection?, the clauSQ in question was 
omitted in the Ainericaa Prayer Book. — Am. Ed. 



Of t he fo rm of Solemnization oj Matrimony. 456 

Jaw calls her Quarrantine, which is lodging and main- Sect. v. 
tenance in his best mansion-house for forty days after - 
liis death^^ 

Nor is this cither a new or an unreasonable privilege ; 
for it was a law of Romulus, the first King of the Romans, 
that the wedded Wife, who was married to a Man ac- 
cording to the sacred laws, was to have all that he had 
in common with himself^-. And the same is affirmed long 
after by Cicero, viz, that they ought to have one house, 
and all things common^'. For this reason the Roman 
laws would not allow of donations to be made between 
a Man and his Wife, because they were to enjoy their 
estates in common^* ; which community of goods thc}- 
alao expressed by offering the Wife Fire and Water at 
her first coming into her Husband's house, and by that 
usual expression, Ubi tu Caius, ego Caia, where you are 
Master, I am Mistress^% Nor did this only continue dur- 
ing his life: for the laws of Rome appointed the Wife 
to be the sole heir, when her husband died without issue ; 
and if he left children, she was at least to have a child's 
part, and to be reckoned as a daughter^^ Only it is to 
be noted, that, during the Husband's life, the Wife has 
no power to alienate or dispose of any thing without her 
Husband's consent, but only to enjoy and use it as there 
is occasion. The same privileges undoubtedly belong 
to the Wives of Christians; and indeed reason deter- 
mines very strongly on their side. The Woman assigns 
all that she is possessed of to her Husband at the Mar- 
riage ; and what less can the Man do in return of such 
kindness, and in compensation for what he enjoys by her, 
than invest her with the enjoyment of what is his ? Even 
ihe barbarous Gauls were used to give as much out of 
their own estates, as they received in portion with their 
Wives, and out of those two sums to make provision for 
the Woman, if she survived the Man^^ And surely 
Christians should not come behind the Heathens in such 
reasonable duties, it being unjust and unworthy to suffer 
any person to sustain damage by their kindness, where 
we are able to requite them. 

11 Selden. Uxor Ebraic, I. 2. Nupt. c. 18. 

c. 27. p. 202. 16 Dion. Haticarn. 1. 2. Ulpian. 

12 Dion. Halicarn.l. 2. Fragm. Tit. 22. 0. sui Hgeredes. 

13 Offic. 1. 1. Aul. Gel. 1. 18. c. 6. 

14Plut. L. de Precept. Connub. 17 Ccesar. de Bell. Gallic. Hh 
<J Ant. Ilotmari. de Vet. Rit. 6, 



456 Of tilt form of Sohmnization of Matrimony * 



Chap. X. 

In the 
Name of 
theFather, 
&c. 

The 

Prayer. 



The Rati- 
fication. 



The Pub- 
lication. 



But to conclude : The last part of these words, 7n (he 
name of the Father^ and of the Son, and of the Holy Ghost, 
Amen, are a solemn confirmation of the engagement here 
made, being an invocation of the sacred Trinity as wit- 
ness to this compact, who will therefore undoubtedly re- 
venge the perjury on those who break it. 

V. And now the covenant being finished, it is "very 
requisite we should desire a blessing on it : for even the 
Heathens looked upon their Marriage-Covenant as in- 
auspicious, if it were not accompanied with a sacrifice". 
And therefore Christians sure can do no less than call 
upon the divine Majesty upon the like occasion. For 
this reason, the Man leaving the Ring upon the fourth Fin- 
ger of the Woman'^s left Hand, and both of them kneeling 
down, the Minister begs for them the blessing of God^ 
that they may always perform and keep the covenant 
which they have now been making.* 

VI. And as it was an ancient custom among the Ro- 
mans, and other Heathens, for Masters to ratify the 
Marriages of their Servants ; so, since we profess to be 
the servants of God, it is necessary that he should con- 
firm our contract. To which end the Priest, who is his 
representative, joining the Right Hands of the married 
persons together, declares, in the words of our blessed 
Lord^^, that they are joined by God, and that there- 
fore no human power can separate them i Those whom 
God hath joined together, let no Man put asunder. 

VII. And now the holy covenant being firmly made^ 
it ought to be duly published and proclaimed: and 
therefore the Minister, in the next place, speaking unto 
the People, and recapitulating all that has been done be- 
tween them, makes proclamation that the Marriage is 
legal and valid, and pronounces that they be Man and 



* In this prayer, as it stood in King Edward's first Litur- 
gy, there was a parenthesis, I suppose alluding to the Ring^ 
which was afterwards left out, viz. That as Isaac and Re- 
becca (^after Bracelets and Jewels of Gold given of the one to 
the other Jor Tokens of their Matrimony) lived faithfully to- 
gether ; so these persons, Sfc. 



18 Ant. Hotman. <le Vet. Rit. saur. Antiq. Roman, torn. 8, col 
Nupt. c. 29. apud Grsevii The- 1141. C. 

19 Matt. xix. 6. 



Of the form of Solemnization of Matrimony, AbK 

Wife together, in the Name, and by the Authority, of the Sect. VI. 
Father, and of the Son, and of the Holy Ghost, ' 

Vlll. With a blessing from whom this part of the The Bles- 
office is in the next place concluded. For the covenant sing, 
being made by the authority of God, the institution be- 
ing his, the method his, and he being the authoi", wit- 
ness, and ratitier of this contract ; what could be added 
more properly at the conclusion, than a solemn bene- 
diction, from that holy, blessed, and undivided Trinity, 
who is so many ways engaged to bless it ?* 

Sect. VI. Of the Introits, or Psalms, 

1 HE Marriage-Covenant being now completed, the Why to 
Minister and Clerks, (of whom I have taken occasion to So to the 
speak before^°) are to go to the Lord''s Table. For by all xable.** 
the Cooinion Prayer-Books till the last review, the hew 
married persons were obliged to receive the holy Com- 
tounion the same day of their Marriage*^ Our present 
rubric indeed does not insist upon this ; for what rea- 
son it does not, I shall show by and by^^; But it still 
declares it is convenient they should do so ; and there- 
fore, that they may not omit it for want of being re- 
minded, they are ordered to accompany the Minister 
and the Clerks to the Lord^s Tabki 

§. 2. And whilst they are going, either the Minister or a Psalm, 
Clerks are to say or sing a proper Psalm, which was ap- why to be 
pointed, I suppose, instead of the Introit, which, I have ^^'.^ whilst 
already showed", was a Psalm some way or other fh^Lord's 

Table. 
♦ Here the Marriage service in the American Prayer Book ends — By 
the English rubricks the Marriage is required to be solemnized thus far 
"in the body of the «hurch;'' the remainder of the ofBce is directed 
to be used, *' going to and at the Lord's Table." Shepherd conjectures 
that the Marriage ceremony was ordered to be solemnized in the body 
of the Church, and not before the Lord^s Table, to show that Marriage 
was not a Sacrament. " As the motive" he adds, " arising from an- 
cient prejudice, for celebrating Matrimony in the Body of the Church, 
exists no longer, it may admit of a question, whether the whole office 
migiit not now be more properly performed in the chancel,'' In A- 
roerica, though no place or time is appointed, yet the practice of cele- 
brating Marriages in church, is gaining ground ; and in all such cases, 
the jeivice, it ia believed, is in all partis of the union performed at the 
rails of the altar* — Am^ Ed. 



20 See pages 160, 161. Prayer-Books. 

21 See the Rubric at the end of 22 In the last Section, 
thft Office, in the old Common 33 Pae-e 21'?', 

Kick 



458 Of the form of Sohmnizalion of Matrimony, 

Chap. X. proper to the day, and said or sung whilst the Priest 

' — was going to the Altah 

How pro- §i 3, And it is certain that Psalms are very fit to at- 
per tothe ^^t^jj 3 Marriage solemnity^ which was ever reputed a 
so emniij-* ^^^^ ^^ j^^^ ^^^^ generally attended with songs and mu- 
Fic. Solomon's spouse Was brought to him with joy 
and gladness^*, and in the nuptijils of the Gentiles, noth- 
ing was more usual than minstrells and musical instru- 
ments, songs to Hymen^ Epithalamiums, and Fescinine 
Verses^*. But these being expressions of a looser mirth 
than becometh Christians, the Church hath hallowed 
our joy, by choosing holy Psalms for the exercise and 
expression of it, in obedience to the precept of the apos- 
tle St. James, who, when ive are merry^ bids us sing 

Psalm §• ^' There are two appointed in this place for vari- 

cxxFiii. ety : but the first is generally used, as being more prop- 
er for the occasion, being thought by some to have been 
drawn up for an Epithalamium or Marriage Song^^, and 
for that reason taken into the Marriage office by all 
Christians in the worlds*. 
Psalm §• ^» The other is proper to be used sometimes,when 

Ixvii. the age of the parties perhaps, not giving a prospect of 
the blessings mentioned in the foregoing Psalm, renders 
that not so suitable to the occasion. 

Sect. VII. Of the Supplications and Prayers to he used 
at the Lordh Table, 

TheLord'sl. THE Minister being got into the choir, and the 
Prayer and J\Jan and the Woman kneeling before the Lord^s Table, the 
responses, priest, before he proceeds to the office for the Commun- 
ion, (which 1 have already hinted was the design of 
their coming hither,) offers up some farther Prayers and 
Supplications for a blessing upon the parties. These 
are introduced with the ancient form, Lord have mercy 
upon us, ^C4 To which is immediately subjoined the 
Lord's Prayer, which sanctifies and makes way for all 
the rest. And being thus prepared, we proceed to some 

24 Psalm xiv. 15, 16. 2/ Vide Mull. ct. Muse, in 

25 Terent. Adelph. Act. 5. Psalm cxxviii. 

Seen. 7. Vide et Brisson. deHi- 2B Vid. Eucholog. Offic. Coron. 
X%\ Nijptair. p. 83. et p. 90, 91. p. 386. et Manual. Sarisb. Ord. 
25 Jam^s v. 13. Sponsal. fol. 39. 



Of the form of Solemnhation oj Matrimony. 459 

supplications chosen out of the Psalmb^'^, and put into the Sect- VII. 
form of versicles and responses, that all the company 
may show their love and affection to their friends, by 
publicly joining in these short petitions for them. 

II. After these follow three Prayers to be used by J'^e three 
the Minister alone ; the first being a prayer for spiritual "^^y^^^* 
blessings* ; the second for the temporal blessing of 
children, which is the chief end of Marriage, and 

which is the blessing that God pronounced at first to 
Adam and Eve^'*, and which all mankind have ever 
since wished to new-married persons^^ t, and which is 
therefore always to be asked at the solemnization of 
a Marriage, except the advanced age of the persons 
make our prayers unlikely to prevail, in which case our 
rubric has therefpre ordered it to be omitted. The last 
prayer is made for the accomplisljing of those duties 
which are aptly signified and implied by Marriage. 

III. Last of all there is ^dded a Blessing, the words TheBless- 
of which have an evident respect to the prayer imme- ing. 
diately foregoing ; which was offered up upon such ex- 
jcellent grounds, and with sq great a probability pf suc- 
cess, that the Priest may boldly venture to pronounce 

and ensure it to the parties, if they qire but duly prepar- 
ed to receive it. 



* In the first of these prayers, instead of the words — 
And as thou didst send thy blessing upon Abraham and Sarah^ 
to their great comfort; in the Common Prayer of 1549, the 
expressioQ was — And as thou didst send thy angel Raphael to 
Tobie and Sarah the daughter of Raguel^ to their great com- 
fort : but this alluding to an Apocryphal instance, it was, at 
the review in 1551, better changed for a Canonical one. 

t In all the former books this was a hearty prayer for a 
long life to the new-married couple, the latter petition re- 
questing, that they might live together so long in godly love 
and honesty^ that they might see their children''s children^ un- 
to the third and fourth generation^ to God^s praise and hon- 
or^ ^c. In the following prayer also pne of the petitions 
was it little differently expressed, yiz. And also that this Wo- 
man may be lovins and amiable to her Husband as Rachel, 
wise as Rebecca^ faithful and obedient as Sarah ; and in all 
quietness^ ^c. 



29 Psalm Ixxxvi. 2. xx, Z Iti. 31 Gen. xxiv. 60. Ruth iv. 1 1. 
3. li. 1. 12- 

30 Genesis i. 28. 



46D Of the form of Solemnization ofMdtrimony, 

Chap. X. 

" Sect. VIII. Of the Exhortation, 

muni^n""* ^^. ^-I ^^^ ^^^ Common Prayer-Books, ({. e. till the last 
Service to review) the rubric before this Exhortation was worded 

begin thus : 

here. ^ 77^^^ [shall hegin the Communion, And^l^ after the 

Gospel shall be said a Sermon, wfierem ordinarily {so oft 
as there is any Marriage) the office of a Mm and Wife 
shall he declared, according to holy Scripture ; or, if 
there he no Sermon^ the Minister shall read this that fol- 
loweth. 

Why the rubric was altered, shall, be shown in the 
next section. In the meanwhile I shall observe, tha^ 
if the married persons are disposed to communicate, the 
office for the Communion must still begin immediately 
after the forementioned blessing. And after the Gospel, 
and Nicene Creed, if there be no Sermon declaring the 
duties of Man and Wife, the Exhortation here appoint- 
ed is to be read instead of it. 

"^f^^^^F^" §. 2, For the married persons having mutually en- 

hortation* S^^^^ ^^ live together according to Qod^slioly ordinance, 
i. e. according to those laws which he has ordained in 
his word; it is very necessary they should hear and 
know what those laws are which they have engaged to 
perform. It was God's own command that the kings of 
Israel should have a copy of the law delivered to them 
at their Coronation^^; and there is the same reason to 
give this abstract to those that have taken upon them- 
selves the state of Matrimony. For which i-eason, in- 
stead of the Epistle and Gospel used in the offices of the 
Greek and Roman Churches^^, here is a full collection 
of the duties of both parties, drawn from the Epistles 
of two great Apostles, St. Peter and St. Paul, in imita- 
tion of the practice of the primitive church, which. 



^ In the first book of King Edward the words between the 
crotchets [ ] were not inserted : but the design was the 
^ame, the Gospel being ordered upon account of the Com- 
munion, which was also enjoined by the last rubric of that 
book a? well as of the rest. 



32 Deut. svi. I83 19. 2 Kings 33 Vide Eucholog^, fit Missa!. 
■su 12. 



I 



Oflheform of Solemnization of Matrimony » 461 

always after the celebratioo of a Marriage, exhorted ^**^*- '^ 
the parties to keep their matrimonial vow inviolate^*. 

Sect. IX. Of the last Rubric, 

At the end of the whole office is added a rubric, de- How this 
claring, that it is convenient that the new married persons '"brj<^ was 
should receive the holy Communion at the time of their formerly. 
Marriage, or at the first oppurtunity after their Marriage. 
In all the former Common Prayer-Books this rubric 
was more positive, fixing and appointing the day of 
Marriage for the time of communicating. The nezv 
married persons^ the same day of their Marriage, must re- 
ceive the holy Communion. And it was upon this ac- 
count, as I have already observed, that the latter part 
of the office was ordered to be performed at the Lord's 
Table, and that the Communion should be begun imme- 
diately after the blessing. 

The occasion of the alteration was an exception that 
was made against this rubric by the Dissenting Minis- 
ters, at the conference at the Savoy. They objected, 
ihat, " this either enforced all such, as were unfit for the 
" Sacrament, to forbear Marriage, contrary to Scrip- 
** ture, which approves the Marriage of all men ; or else 
** compelled all that should marry to come to the Lord's 
"Table, though never so unprepared. And for this 
*' reason, they desired the rubrics relating to the Com- 
*' munion might be omitted ; and the rather, because 
" that Marriage-festivals are too often accompanied with 
" such divertiseraents, as are unsuitable to those Chris- 
"tian duties, which ought to be before, and follow after 
« the receiving of that holy Sacrament^*." To this the 
Episcopal Ministers answered, " That this rubric en- 
•' forced none to forbear Marriage, but presumed (as 
« well it might) that all persons marriageable ought to 
" be also fit to receive the holy Sacrament. And Mar- 
" riage being so solemn a covenant of God, they that 
« undertook it in the fear of God, would not stick to seal 
"it by receiving the holy Communion, and accordingly 
»' prepare themselves for it ; and therefore it would have 

S4 Aug.de Civ. Dei, 1.1. c. 27. both Persuasions, &c. page 39. 
35 See an Account of the Pro- London, printed in 4to. 1661. 
ceedings of the Commissioners of 



462 Of the form of Solemnization of Matrimom. 

Chap. X. " been more Christian to have desired that those licen* 

" tious festivities might be suppressed, and the Commun- 

" ion more generally used by those that married, of 
'' which the happiness would be greater than could ea- 
" sily be expressed^®/' For which they quote that pas- 
sage in TertuUian, Unde sufficiam ad enarrandam felicu 
ialem ejus Matrimonii, quod Ecclesia conciliate et conjirmat 
Oblatio'' ? 

This was an answer which the Presbyterians knew 
not how to get over ; and therefore, as usual, they only 
return an unmannerly reply. However, to oblige them, 
the rubric is altered, and persons are not now expressly 
required to communicate at their Marriage, but only 
reminded that it is convenient sa to do. 
vanfa^ge of ^"^ '^^ serious person surely will think the Commun- 
communi- ioH less proper or requisite, because the church has left 
eating on it more to their discretion. As to the objection of these 
the day of Puritans, that " Marriage-festivals are too often accom- 
arnage. j^ pgjjied with such divertisements as are unsuitable to 
" the Sacrament:" a sober man would be apt to think, 
that this should rather be a reason why the Saerament 
should be joined to this office, viz* that the reverence of 
this holy institution might banish those vain and wicked 
revels from Christian marriages. And certainly since 
one must be spared, it is much better to part with a 
licentious custom than a religious duty. The passage 
of TertuUian, cited above, shows what opinion the 
primitive church had of a Marriage so decently solem- 
nized ; and no office, I believe, but the Geneva Order^^ 
ever forbad, nor no Christians, 1 believe, but the Eng- 
lish Puritans, ever found fault with the administering 
of the Eucharist upon the Wedding-day : and neither 
of these, I dare say, will influence the good dispositions 
of considerate men. The sober and serious will still 
"believe, that when this holy Sacrament attends the Nup- 
tials, the office will be esteemed more sacred and ven- 
erable, the persons will act more considerately and 
gravely, and the Marriage- Vow receive new strength 
from its being confirmed by so solemn an engagement. 

' 36 See the Papers that passed 37 Tertul. ad Uxor. 1. 2. c. 8. 

between the Commissioners, &c. pae:- 171, D. 

p. 122. 38 Ordin. Eccles. Genev, \%%. 



Of (he Order of tht Visitation of the Sich 463 

CHAP. XL 

O/ the Order of the VISITATION of the SICK. 

The iNTRODUCTIONi 

In a world "so full of casualties as this we live in, in Chap. xr. 

which Sickness and even Death sometimes interrupts 7^ 

the Marriage-solemnities, it should be no matter of sur- ^^ \^^^ 
prise that this melancholy office is placed immediately placed 
after that of Matrimony. The Eastern Emperors next to 
thought it not unsuitable to choose the stone for their thatofMa- 
sepulchre on the day of their coronation^^ And it *''°*°''^y* 
would not a little tend to temper and moderate the ex- 
uberant joys which sometimes attend the festivities of 
Marriage, if, by casting an eye on the following form, 
we should call to mind, that the next and longer scene 
may be calamitous. 

§•2. It is certain that no age, nor sex, no state not Visifing 
condition can secure us from Sickness : and therefore, ^^^ ^'f*' ^ 
as no man should forget that it will, one day or other, cumbent 
come to be his own lot ; so should all men take care to upon all. 
comfort those who at present lie under this calamity. 
So that this is a duty which all Christians are obliged to, 
and to which great promises are annexed^'*, and which 
was therefore always esteemed, by the ancient fathers of 
the church, to be one of the most solemn exercises of 
religion***. 

§. 3. The Clergy more especially are expressly re- Especially 
quired to perform this duty by a divine command. For upon the 
though private friends may pray for us, and with us^ Clergy, 
yet we can by no means place such confidence in their 
prayers, as we may in those that are sent to heaven in 
our behalf^ by such as are peculiarly commissioned to 
oflfer them. For this reason it is enjoined by Saint 
James^, that if any be sick, they call for the Elders of the Whom the. 

Sick are to 

39 DyoniB. Carthus. de 4. No- 41 TertuK de Cult. Fcem. 1. 2. *^°^ ^^''• 
vise. Art. 14. c. 11. p. 15^.0. 

40 Matt. XXV. 44, 45. Heb.xiil. 42 James v. 14, 15. 
3. James i. 27. Ecclas. vii. G5. 



464 



Of the Order of the 



Chap.' XI. Church. From whence we may observe that the car6 

^— of sending for the Muiister is left to the Sick. For the 

Priest himself, it is very probable, may never have 
heard of his Sickness; or, if he has, may not be so 
good a judge when his visit will be seasonable, or when 
the party is best able td join with him. 
At thie be- §. 4. por this reason it is ordered by the rubric, that 
fheir^sfck- ^^^^ ^^2/ P^^son is Hck, notice shall be given thereof to 
ness. ^he Minister of the parish : 1. e. not when the person is 

just expiring, (as is too often the case,) but when the 
distemper or disease first discovers its approach. To 
put it oiF to the last scene of life, is to defer the office 
till it can do no good. For when the distemper is growre 
past recovery, to pray for his restoration is only to 
mock the Almighty : and what spiritual advantage can. 
be proposed or expected from the Minister's assistance, 
to one who is unable to do any thing for himself? For 
this reason it is the advice of the wise man, that in the 
time of our Sickness we take care of our Souls in the 
£rst place, and then afterwards give place to the Physi- 
cian'*^. And among the ancient constitutions of this 
church, a strict charge is laid upon the bodily Physicians^ 
thatf when they are at any time called to the Sick^ they do 
before all things persuade them to send for the Physician 
ofSouls^ that, zohm care is taken for the si^k man's Spirit^ 
they may more successfully proceed to the remedies of exter- 
nal medicines^*. 

§. 5. It is the sick person's duly therefore to give the 
Minister notice, and the Minister's to go when notice is 
given : for by the sixty-seventh canon' of the church, it 
is ordered, that when ariy person is dangerously sick in any 
parish, the Minister or Curate (having knowledge thereof) 
shall resort unto him or her (if the disease be not known^ or 
probably suspected to be infectious) to instruct and comfort 
them in their distress, according to the order of the Com' 
munion'Book, if he be no Preacher ; or if he be a Preacher y 
then as he shall think most needful and convenient. Which 
last vvords evidently allow di preaching Minister (that is, 
a Minister who is licensed to preach) the liberty of using 
either this order, or any other, as he shall see conven- 
ient. And it is certain that the order prescribed by the 
Common Praj'er-Book is very deficient in several cases. 
For which reason Bishop Andrews and others have 

43 Ecclu?. xxxvii. 10, 11, 12. rum. A. D. 1217» apud Spelm, 

44 Consfit. Richard. Epi«c. Sa- CoRcil. torn. ii. 



Who are 
to go 
M'ithout 
delay. 



Whether 
the Minis- 
ter be con- 
fioed to 
the pre-, 
sent or- 
der. 



Visilation of the Sick, 465 

drawn up offices to supply the defect ; though it may be Sect. I. 

questioned, whether, by tlie Act for the Uniformity of' ' 

public prayers, we be not restrained from private forms. 
At least it were to bo wished that some more copious 
office was provided by authority, which might take in 
the various conditions of the Sick, for which they that 
confine themselves to the present order are often at a loss. 

Sect. I. Of the Salutation* 

1 HE Minister of the parish coming into the sick man's TheSalii- 
house, is to say, Peace be to this house^ and to all that * '**"* 
dv}ell in it: which is the same Salutation that our Sav- 
iour commanded his Apostles to use to every house into 
which they should enter''*. And (which is particularly 
to our purpose) one main part of the Apostles' errand 
was to heal the Sick'^K We know indeed the Apostles 
worked miraculous cures; however, when the gift was 
ceased, the Salutation remained; which therefore we 
use to this very day in visiting the Sick, since we still 
go on the same charitable account, though not endued 
with the same power. And the sense of the words is 
very suitable : for Peace signifies all outward Blessings, 
though when used in salutations, it generally imports 
Health. For which reason in Joseph's Inquiry"^ after 
the health of his father, though the Hebrew Text ex- 
presses it, Is there Peace to your Father? our Translation 
renders it, Is your Father well ? to which the Septuagint 
reading also exactly corresponds, viz. Is your Father in 
Health ? When therefore a family is visited with sick- 
ness or distress, what better Salutation can we use than 
this, viz. that they may all have Peace, i. e. Health and 
Prosperity ? And as the apostolical Salutation was not 
a mere compliment, but a real Benediction to those that 
were worthy^^ ; so shall this of ours prevail for what we 
ask to that House which is prepared to receive it For 
which reason the Family should receive it with thank- 
fulness and faith, and welcome with joy the ambassador 
of Heaven, who in the time of their calamity, comes 
with healthi and salvation to their dwelling. 

45 Luke X. 5. 47 Genesis xUii, 27. 

46 Verse 9. 48 Luk© x. 6. 



46.6 Of the Order of the 

Sect. IL Sect. II. Of the Supplications and Prayers, 

1. When the Minister is come into the sick ManV 
Psal. cxliii. presence, he is to begin the Supplications. By the first 
merlv." ' Book of King Edward, these were introduced with the 
hundred and forty-third Psalm ; which,upon whatever oc- 
casion it was composed, is very proper and applicable 
to any state of affliction. But at the next review this 
Psalm was left out, and the office has ever since begun 
The sen- ^^^^^ ^^^ sentence out of the Litany. For the Litany 
tence out being designed for the averting of Evil, and the proper 
of the Lit- office for a state of affliction, would have been very prop- 
^^^' er to be used here entirely, but that it is supposed the 

sick Man cannot attend so long. For which reason 
there is only one sentence taken out of the whole, to 
deprecate both our own^ and the Iniquities of our forC" 
fathers, which so long as God remembers, his holiness 
and justice will oblige him to punish us more and more. 
And because all of us equally deserve to be afflicted, as 
well as the person for whom we are going to pray ; there- 
fore all that are present to join to say both for them- 
selves and him. Spare us, good Lord, 
Lord have II. And as all that came to Jesus for help, used to cry, 
mercy Lord have Mercy upon us^^ ; so do we here, on the like 
upon us, occasion, supplicate and beseech the whole Trinity for 
Mercy, in that ancient form of which we have already 
spoken*^ 
The Lords jjj \Yiien we have thus prayed against evil, wepro- 
^^^^'^' ceed to petition for those good things which the sick 
Man's condition makes him stand in need of. And that 
our prayers may be the more prevailing, they are intro- 
duced as usual with the Prayer of our Lord, which is 
more particularly proper here, as being very suitable 
to a state of trouble. 
The Versi- jy ^ fhis is followed by some short Responses, in which 
Respo^es, ^^^ ^^^^^ ^^^ present are to join with the Priest in behalf 
of (he Sick, who will doubtless be refreshed by the 
charity and devotion of so many Supplicants, with unit- 
ed requests, petitioning the Throne of Grace for him*. 



*The places of the Psalms, whence they are taken, have 
already been showed upon the office of Matrimony^^ t here 

49 Matt. ix. 27. xv. 22. xvH. 50 Page 160. 
15. XX. SO, 3h 51 Page 459. 



yisilation of the Sick. 467 

V. After this the Minister proceeds to collect the re- Chap. XI. 
quests of the people into a short Prayer ; wherein he ^"^^"^'' 
begs, that whilst the sickness remains, it may be made ^oaecu 
easy to bear, by the comforts of divine grace continual- 
ly bestowed upon the person that suffers. T^g sec- 

VI. And then, in another prayer, he proceeds farther, ond Col- 
ic beg that the correction may be sanctified so, that, iect. 
whether it end in life or death, it may turn to his ad- 
vantage. 

§. 2. This last prayer was shorter before the last re- How thi? 
view ; how it ran then may be seen in the margin*, prayer was 
where the instances borrowed from the Roman offices, ^°^^^^;} 
being examples of miraculous cures which are not now 
to be expected, were prudently left out, and supplied 
with some other more suitable petitions ; which must be 
allowed to be a good improvement of the form. 

Sect. III. Of the Exhortation. 

It is a part of a Minister's office to exhort, as well as '^^^ ^'^^ 
to pray for their people, and that not only in time of ^^^ " 
health, but also in sickness^^ : for then they stand in 
most need of directions, and are then most likely to fol- 
low wholesome advice. The church therefore, being 
unwilling to lose so likely an opportunity of doing good, 
•when the sufferings of the patient make him tender and 
tractable, hath drawn up a proper and pious Exhorta- 



is only one added for the preservation of the Sick from the 
malice of the Devil, which is taken from Psalm Ixxxix. 23. 
according to the old Latin translation. 



* After the words — Grieved with Sickness, it ran thus : 
Visit him^ Q Lord, as thou didst visit Peter^s wife's mother, 
and the captairCs servant. [And as thou preservedst Tobie and 
Sarah by thy angel from danger ;] so visit and restore unto 
this sick person his former health, (if it be thy will,) or else give 
him grace so to take thy Visitation, that after this painful life 
ended, he may dwell with thee in life everlasting. Amen. But 
note, the clause within the crotchets [ ] concerning Tobie 
and Sarah, was only in the first book of King Edward, which 
also omitted the words Visit and, and instead of Visitation 
read Correction' 

52 1 Theas. v. 14. 2 Tim. iv. 2» 



4€i8 



Of the Order of the 



The sec- 
ond par(. 



^ ion, to improve that happy temper for his soul's salva« 

IT; ^ /nT ^""^ prescribed exactly agrees with 
the heads of Exhortation, which the Priest wis ordered 

o use to the Sick by an ancient council above eteht 
hundred y6ars ago^^ It consists first of /n./r^/c/^on5, con- 
cerning the author of afflictions, the ends for which they 
are sent, the manner how we are to bear them, and the 
benefits of improving them. And here, if the person he 
very sick the Ourate may end his Exhortation. 

±5ut if his distemper will allow him to proceed, the 
iVximster is to admonish and stir him up to the practice 
ot those virtues which are now especially needful : such 
as, in the first place, is Patience; since, till his mind is 
made calm, it is m vain to press him either to faith or 
repentance. For which reason this second part of the 
li^xhortation we are speaking of endeavours to cheer up 

and examples/"' '"'' '^ P"^" '^^"°^^"^^' P^^^^P^' 

.u ^^^ ^^'''' ^""^"S ^*" ^^P^^ ^^^^ ^^^^ mind is composed, 
the Minister proceeds to give him such advice as is prop' 
er for one that is preparing for Death. And since at 
his ±5aptism he made a solemn vow to God, which he 
promised to keep all the days of his life; it is fit he 
should examine, now the end of his life may probably 
draw near, how he has performed and discharged that 
promise. And because one part of his vow was, to he-, 
heve all the Articles of the Christian Faith, therefore the 
rriest particularly inquires into the sick man's belief. 
T ^°^d°"^^,of' ^r deny any of these articles, is declar- 
ed to be a dangerous and damnable state. It is to 
Jorsake the faith into which he was baptized : and what 
else is this but to cut himself off from all the privileges 
and advantages to which his baptism entitled him f For 
Tvhich reason it is necessary that our brother should 
show that he has kept this faith entire, thslt so we may 
be satisfied that he dies a sound member of the Catholic 
church, out of which no salvation can ordinarily be ob- 
tained. '^ 

Sect. IY. Of (he Examination and Exhortation according 
to the direction in the Ruhric. 



The Exa- 
jnination 
of the sick. 



The dis- 
cretional 
Examina- 
tion of 
the sick 
person. 



The former Exhortation agrees to all siek persons in 
general, and is therefore prescribed in a set form. But 

53 ConciL Nannetens. c. 4. apud Binium, torn, iii, par. 2. pag, 131 « 



VisitiUion of the Sick, 469 

since the cases and tempers of men in Sickness are very Sect. IV. 
different, the church leaves it to the discretion of the-^ ^ 

Minister who visits, to assist and direct them in other 
matters, as he sees the particular case requires. She 
only prescribes the heads of Examination, and leaves 
the management and expression to the prudence of the 
Minister, since no form could possibly be contrived, that 
should suit all the variety of circumstances that happen. 

§. 1. The first direction given (which was added at j^ ^^ ^^ 
the last review) is, that the Minister shall examine whether hh Re- 
he repent him truly of his sins. For it is very certain that pentance. 
all have sinned^^, and consequently that all have need 
of repentance : and therefore before the Minister can 
give the sick man comfort upon any good grounds, it is 
fit that he should be satisfied of the truth of his Repent- 
ance. 

§. 2. In the next place he is to examine, Whether he he 2. As lo 
in Charity with all the world, exhorting him to forgive^from hisChariiy. 
the bottom of his heart, all persons thai have offended him. 
For there is not any duty more enforced in the Gospel, 
than that of brotherly reconciliation, or forgiving of in- 
juries, which even in the prayer that our Lord has 
taught us is made the condition of God's forgiving us. 
The example therefore of our Lord and his first martyr 
St. Stephen, who prayed for their murderers at the very 
instant of their death, should always be considered upon 
these occasions. Father, forgive them, for they know not 
ivhat they do^^ ,- and. Lord, lay not this sin to their chargb^\ 
which were their dying words, should always be ours. 
For sure it is high time for men to forget their resent- 
tnents against their neighbours, when they are just going 
to answer for their own misdoings : especially when we 
are taught so plainly by our Saviour, that unless we 
have compassion on our fellow-servants, our Lord will 
exact from us all that we owe to him, and will deliver 
us over to the tormentors till we shall have paid what 
jsdue*^ 

But besides the sick person's forgiving those that have 
offended him, if he has offended any other^ he must ask them 
forgiveness; and where he hath done injury or wrong to any 
man, he must also make amends to the uttermost of his pow- 
er, '^ For he who refuses to do this is not a penitent for 
the injury he has done, but would certainly do more, if 

54 Rom. i/i. 23. 56 Acts. vii. 60. 

55 Luke x»ii. 34. 57 Matt, xviii. 23, &c. 



4ro Of the Order for the 

Chap. XI. he had time and opportunity ; and therefore he can ex- 
■" pect nothing but condemnation from that Judge, who 

knows the tendency and temper of his mind. Our Lord, 
we know, did not receive Zaccheus into the number of 
his followers or disciples, till he had made profession of 
his willingness to restore*^ : who then can expect to be 
received into his kingdom, that refuses so necessary a 
part of justice ? Since therefore the sick person may 
jiow, for what he knows, be going to appear before the 
Judge of all the world, from whom he that doth wrong 
shall receive for the wrong which he hath done^ without re- 
spect ofpersons^^ ; how much doth it concern him to a- 
gree with his adversary while he is yet in the way with him, 
lest afterwards the adversary deliver him to the judge, and 
the judge deliver him to the officer^ and so he be cast into 
prison, from whence he shall by no means come out till he 
has paid the uttermost farthing^° ! So necessary is it even 
for those who but suspect themselves of any wrongful 
deed, to judge and examine themselves with all possible 
strictness, and by public acknowledgments and tender 
of satisfaction to declare their unfeigned and hearty re- 
pentance. 
He roust ' §. 3. After the exercise of these two branches of Cha- 
be exhort- ^[^y^ should foUow the third, viz. that of giving to the 
tit Ws*^*" ^^^^ • ^"^ before the sick man be exhorted to this, it is 
worldly necessary that he should know what is his own to fjiveJ 
affairs. For which reason, if he has not before disposed of his 
Goods, he is then to be admonished to make his Will, and to 
declare his Debts, what he oweth and what is owing unto him, 
for the better discharging of his conscience, and the quietness 
of his Executors. And though the making of a Will be 
a secular matter, which does not relate to those spiritual 
concerns which the Minister comes to the sick man a- 
bout ; yet since the affairs of intestates are generally left 
in so confused a manner, that strifes and contests are of- 
ten the result, it is very prudently enjoined by our 
church, that the Minister should remind them of settling 
their affairs. Men indeed should often be put in remem' 
hrance, to lake order for tJie settling of their temporal estates 
whilst they are in health : for no man is sure but that he 
may be taken off suddenly, without having time to per- 
form it ; or though he may be seized with a lingering 
disease, j^et it may be such a one as may incapacitate 
him from doing it. Or supposing the best, that he ipay 

58 Luke xix. 8. 60 Matt. v. 25, 26. 

$9 O'i. \]\. 25. 



Visitation of the Sicfc, 47 1 

have timely notice or warning of his death, and his lin- ^^^^' ^'^' 
derstanding hold good and perfect to the last ; yet sure ' 
it must be a disturbance to a dying man, to have those 
moments taken up in ordering and disposing of his world- 
ly affairs, which ought to be employed in preparing him 
for eternity. However, if our carelessness has deferr- 
ed it till then, it must by no means be omitted now. We 
must not leave our friends and relations involved in end- 
less suits and contentions ; none of our family must be 
left unprovided for, through our neglect of assigning 
their portion ; nor must our creditors be defrauded of 
their just demands, for want of our clearing or declaring 
our debts. If in any of these cases our last act be un- 
just, we leave a blot upon our name in this world, and 
can expect nothing but a sad doom in the next. 

For this reason the church makes it a part of the Mi- (But thu 
nister's care. And by an ancient constitution made in ™oJg ^e- 
the year 1236, people were forbid to make their Wills fore the 
without the presence of the Parish-Priest, as they desir- Minister 
ed that their Wills might be fulfilled^^ However, if the p'rera.) 
Minister think this a matter of too secular a nature to be 
mingled with his discourses concerning his spiritual con- 
cerns, he is allowed to manage and dispatch this first be- 
fore he begins the holy oflfice. For that is the intent of 
the following rubric, which allows, that the words before 
rehearsed may he said before the Minister begin his prayer^ 
as he shall see cause*. Which, if compared with King 



* In the American Office, this rubrick runs thus : The Exhorta- 
TiOK before rehearsed may be said before the Minister begin his prayer ^ 
as he shall see cause. The present writer has always understood the 
rubrick thus altered, as referring to the exhortation, *' dearly beloved, 
know thi«,** &c. But the positive manner in which Wheatly has at- 
tributed a different sense to the English rubric, induced him to con- 
sult the venerable Senior Bishop of the American Church, as to the 
motive of the convention of 1789, in making this alteration. The fol- 
lowing opinion has been given by the Bishop, ^'although," he observes 
"with diffidence ;" because *' it would be rash to pronounce positive- 
ly as to the motives which influenced fio numerous a body of men, in 
an 2iC\. performed so many years ago.^' 

*' it seems to me that for greater explicitness, and to prevent the 
understanding of ' these words before rehearsed/ of the creed only ; 
which might the easier happen, on account of the word ' rehearse,"* 
immediately before the creed ; there were substituted, ' the exhorta- 
tionibefore rehearsed,^ under fhe persuasion, that this had been the 
meaning of the compiler. Notwithstanding the high authority oi 
ViJheatly, I do not perceive, how the idea of rehearsal can apply to 
the moving of the patient to make his will, &c. there being no prt- 
scribed words to that effect." Am. E^ 

J6t See Mr. Johnson's Ecclesiarstiml I^aws, A. D, l^f^e. 2P. 



472 Of the Order forihe 

Cbap. XI. Edward's Common Prayer- Books, plainly refers to the 

■ man's disposal of his goods ; against which part of the 

direction the contents of this rubric are printed in the 
margin"^. 
And to b ^^ 4^ The man's affairs being now j^ettled, and his cir- 
tbc^Poo T cumstances known, the Minister, in the next place, is not 
to omit earnestly to move him^ tfhe be of ability^ to be libe- 
ral to the poor* By the old canon law every one was o- 
btiged to leave such a proportion of his goods or estate 
to charitable uses, as he bequeathed to each of his chil- 
dren*^^ This moiety, which belongeth to the church, 
was laid up by the Bishop for the maintenance of the 
Clergy, the repair of the fabric, and the like. But we 
are only enjohied to put the Rich in mind of the Poor, 
that out of the abundance which they are going to leave, 
they should bestow some liberal largess on them. And 
indeed, of all our treasures, that alone which we thus 
dispose of is laid up in store for ourselves. Our good 
works are our only moveables that shall follow us to 
the grave : and therefore there is^no time more seasona- 
ble for them than Sickness, when we are preparing to 
be gone. 
The sick §. 5. Besides the Examination and Exhortation above 
coniV ^ hi ^^'^^io^^'^J? ^he sick person is farther to be moved to make 
sins. a special Confession of his Sins, if he feel his Conscience 

troubled with any weighty matters ;t i. e. I suppose, if he 



* This may be done before the Minister begin his prayers^ 
as he shall see cause. 



tThe whole of this rubric, together with the form of absolution for 
sick persons is omitted in the American Prayer Book, Notwithstand- 
ing' what is said by Wheatly and other writers, in favour of explana- 
tion of this absolution, the permission to use the absolute form and ab- 
solve THEE, &c, has been so liable to misconstrnction , that the in*ire 
omisfion of it may be considered as an improvement. Abp. Secktr re- 
marks, that it "is not appointed ever to be used but when the sick have 
made by their own choice, a special confession of some weighty matter^ 
IroaWing their consciences, humbly and heartily desiriniy that it may 
be used for their consolation,'' And, he adds, '^ as this is but set' 
doni requested^ and consequently the absolution seldom pronounced over 
any one ; so, whenever it is, it may and ought to be accompanied with 
such explanations, as w^ill prevent any wrong construction.'* The 
praclice of using it then, is not common in the Church of England j 
;md many eminent English divines have ceased to apologise for, or de- 

€2 Decret. Par. 2. Cans. 13. Qu. 2. 



^ 



¥^3' /^ 






I 



I 



0/ the Communion of the Sick. 497 

sured by several councils, which ordered that practice ^^^^- ^- 
to 1)6 discontinued^^ However, the care of the Church " 

to communicate the Sick has l)een equally the same in 
all ages. And indeed that she looks upon this not on- 
ly as convenient, but as highly necessary, unay be gath- 
ered from the dispensation that she grants with the can- 
ons, pureh'^ to secure it. 

§. 2. For though administering the communion in pri- private 
Vate houses be forbid by the canons of l^.03^^ as well as Con?ecra- 
by those of ancient ti^Tles^^ under the severe>t penalties ; ^2,'' ""^ J|^® 
yet there is an exception made in the case of sickness; ^^^ ^^^ * 
upon which occasion, both the canons above mentioned, allowed, 
and this present rubric, allow the Curate (having a con- 
venient place in the sick man''s house^ wHh all things neces- 
sary so prepared^ thut lie, may rfverenfly minu(er)there to ceU 
ebrate the holy communion. This indulgence was rare in 
the primitive Cniirch : however, some instances may be 
produced, even from thence, of private consecrations up- 
on great emergencies-®. But, generally speaking, it was 
usual for the Ministers to reserve some part of the ele- 
ments, that had been consecrated before, in the Church, 
to be always in a readiness upon such like occasions^*. 
Agreeably to which in this very ruV>ric (as it was word- 
ed in King Edward's first Common Prayer) it was order* 
ed, that if the same day (on which the person was to be 
visited) there was a cchbratirm of the holy ( 'ommnnion in 
lilt Churchy then the Priest was to reserve (at the open Com- 
rannion) so much of the Sacrament of the Body and Bloody 
as would serve the sick pers^ni^ and so many as were to com- 
miiniaxte zoith him, {if there were any:) and so soon as he 
conveniently could, after the open Commnnion ended in the. 
Church, he was to go and minister the same, ^'C. But then 
this reservation was not allowed, unless there was a Com- 
munion at the Church on the same day on which the 
sick person was to be visited : for by another rubric it 
was ordered, that if the day were not appointed for the open 
Communion in the Church, then {upon convenient warning 
given) the Curate was to go and visit the sick person afore 
noon ; and having a convenient place in the sick man''s house 
(where he might reverently celebrate) with all things necess- 
aryfor the same, and not being otherwise letted with the pub^ 

26 Concil. Cartha?. 3. Can. 2. 29 See Bingham's Art quities, 
Concil. Trull. Can. 83. book xv chap. 4. f. 10. 

27 Canon LXXI. 30 Bingham, ibid. }. 9. and lU 

28 Concil. Trull. Can. SI. 

Ppp 



4Sy Of the Communion of the Sick* 

Appendix Hq service, or any other just impediment^ there to celebrate 
Chap XI ^''^ ^^^^y Communion. And even the elements that were 
' consecrated thus privately were to be reserved, if there 
was any occasion to adniinister the Sacrament again that 
day. For so it was ordered by a third rubric of this 
office in the same book, that if there were any more sick 
persons to be visited the same day that the Curatt celebrated 
in any sick maji^s house ; then the Curate zcas there to re- 
serve so much of the Sacrament of the Body and Blood, as 
7D0uld serve the other sick persons, and such as were appoint- 
ed to communicate zoith them, [if there were any,) and imme- 
diately to carry it and minister it unto them. So that from 
all these rubrics compared together, we may observe, 
first, that though anciently it was usual for the Ministers 
to reserve some part of the consecrated elements, either 
in the church or at their houses, to be always in a read- 
iness for any that should want to receive, before the time 
came to consecrate again^^; yet after the Reformation 
it was never allowed to reserve them longer than that 
day on which they were consecrated, nor indeed to re- 
serve them at all, unless the Curate knew before-hand 
that some sick person was that day to be visited. We 
may therefore, secondly, suppose, that it was not the de- 
sign of our Reformers to attribute more power or effica- 
cy to the Sacrament, when it was consecrated in the 
church, than it had when it was consecrated in a private 
house; but rather that the Sick, by partaking of the el- 
ements which had been consecrated elsewhere, and of 
which his fellow-parishioners or neighbours had been 
partakers before him, might join as it were in the same 
Communion with the rest of the congregation, though 
his present infirmity hindered him from attending the 
public service of the Church. And this, it seems, was 
generally the motive, why the Sacrament was sent about 
to one another in the primitive Church^^. Nor do I find 
that Bucer had any objection to it in his censure upon 
our Liturgy. However, in the second book of King Ed- 
ward VI. all, these rubrics, as far as they relate to the 
reservation, were laid aside. Though in a Latin trans- 
lation of the Common Prayer-Book, which was put out 
by authority in the second year of Queen Elizabeth, for 
the use of the Universities and the Colleges of Winches- 
ter and Eton, the rubric for the reservation is inserted at 

51 See Mr. Bingham as before, 32 See Mr. Bingham as before, 
i. 11. 5. 8. 



Of the Communion of the Sick, 493 

large. The reason of this difference might probably be Sect. I. 
ihis^viz. that thereservacion having; boenabu>cd by some " ' 

ignorant and superstitious people, just atier the Reforma- 
tion, was the cause why it was discontinued in the English 
Common Prayer Dook : but the Latin Book being de- 
signed for the use of learned societies, the reservation 
might sa(ely enough be trusted with them, upon a pre- 
sumption that they, who en.oyed so much light, would 
be the less liable to abuse it to error and superstition. 
Thvt gfi it is not unlikely, that this might be indulged 
thoa learned bodies, in order to reconcile them tae eas- 
ier to reformation: for it was the design of Queen Eliz- 
abeth (as I have more than once observed) to contrive 
the Liturgy so, as to oblige as many of each party as 
she could. However (except in this Latin translation 
of it) there has been no mention of the reservation in any 
of the Common Prayer Books since the first of King Ed- 
ward. But the rubric has constantly enjoined the holy 
CommuFiion to be celebrated, on such occasion, in the 
^ick marl's house* 

§. 3. When the sick person desires to receive the Com- Timely 
munion ni his house, he must giva timely notice to the Cm- ""^'^.^ *" 
rate; which ought to be some time overnight^ orelseear- ,o ^^e 
ly in the morning of the same day, as it was expressed in Curate, 
this rubric in all the Common Prayer Books till the last 
review : since otherwise the Curate, through other ne- 
cessary avocations, may, for want of such notice, be out 
of the way at the liine that he is wanted. 

§. 4. When the sick person gives notice, he is also to How ma- 
signifyhow many there are to communicale with him ; which "J require 
was ordered (as appears by the first Common Prayer) ^u^'jcat^"" 
that the Minister might know how much of the sacred el- with tne 
cments to reserve. It is also plain by the first and last Sick, 
of those rubrics, which I have above transcribed out of 
that book, that the Minister was allowed, in all cases of 
Sickness, to communicate alone with the sick man, if 
there were none else to receive with him. For they or- 
der him to reserve so much of the Sacrament as shall 
serve the sick person, and so many as shall communicate 
with him. {ij there he any ;) which plainly supposes, that, 
if there were none,he was only to reserve enough for him- 
self and the sick man. And so in the rubric relating to 
the manner of the Minister's distributing; he was first to 
receive the Communion himself, then to minister to those 
that were appointed to communicate with the S'\Qk^{if there, 



500 Of ilie Commnion of the Sick, 



Appendix were any^) and then to the sick person. However, k ioU 

^, *°^, lowed 111 that rubric, that the sick person ihoxdd alwavs de- 
Chap. XI . . . ~ . - ^ - - - - ^ 



^ sire some, either- of his own house, or else of his neighbours, 

to receive the holy Crmimunion with him ; for that would be 
to him a singular great comfort, and of tlieir part a great 
token of charity. But at the secoild review, these parenth- 
eses were all thrown out, and in all our (Common Prayers 
ever since till the Restoration, a ^oocZ num6er was requir- 
ed by this general rubric to receive the Communion with 
the sick person, without determining what number should 
be esteemed a good one. But the Scotch Common Prayer 
is a hitle more explicit, and orders a sufficient number, at 
least two or three ; and from thence, I suppose, our own 
rubric, at the Restoration, ordered that there should be 
three or two at least, i. e. at least three, including the Sick, 
to communicate with the Minister, which is the same 
number that is required to a Communion in theChurch^^„ 
However, at the same time that such a number was re- 
quired m all ordinary Sicknesses, (/, e. in the filth year 
of King Edward,) there was a rubric added at the end 
of this office, (which has contmued ever since,) that id 
ike time of the Plague. Sweat, or siich other like contagious 
times of Sicknes.-. or Diseases, zohen none of the parish or 
neighbors can be gotten to communicate with the Sick in 
their house:, for fear of the infection, upon special re-- 
quest of ike diseased^ the Minister may alone communicate 
with him. But this is only indulged in such extraordi- 
nary cases j for in other ordinary diseases, lack of com- 
pany to receive with the sick person, is mentioned as a 
just impedimeni why the Sacrament should not be aid^ 
ministered w him^'*. 

Sect. II. Of the form of Administering, 

The Col- The Curate having a convenient place in the sickman^s 
ject, Epi- house, with all things^ necessary so prepared, that he may 
Ftie, aud reverently minister, be was by 'the first Common Prayer 
Oospei. ^Q introduce the office with the hundred and seven- 
teenth Psalm, which was instead of the Introit, and 
then to use the short Litanj^, Lord have mercy upon us^^c, 
with the usual- salutation. The Lord be with you, — ^c. 
But Introits now being laid aside, he is to begin imme- 
diately with the Collect, that is very proper to the oc- 

33 See the third Rubric after 34 See the third Rubric at the 

the Coniinanioa ouice, end of the Communion of the SicJ^o 



Of tkt Communion of the Sick. 501 

casion, which is followed hy two passages of Scripture Sect. II. 

for an Epistle and Gospel, which evidently tend to com- -" ' 

fort and deliver the sitk man from the fears which he 
niay be too apt to entertain. After which he is to proceed, „ 
according to the form before prescribed for the holy Com- of the 
munion, beginning at these words [Ye that do truly, &c.] Commu- 

§• 2. JJnd if the sick person is visited^ and receiveth "^'o" ^^^^ 
the holy Communion all at one lime ; then the Priest,/or *° ^® "*^^' 
more expedition, is to cut off the form of Visitation at the 
Psalm, [In thee, O Lord, have J put my trust ;] i, e. How much 
when he comes to that Psalm, he is not to use it, but to f^^^ Y,'^'' 

, . , . ' ' tation Of- 

go strait to the i.ommumon, ficeatsuch 

§, 3. At the time of the distribution of the holy Sacrament^ time may 
the Priest is first to receive the Communion himself, and af' ^® omitted. 
ter to minister unto ihem that are appointed to communi- In what 
cate with the Sick, and last of all to the sick person. The ^.^^^ ^^^^ 
Minister, we know, is always to receive the Communion to deliver 
himself, before he proceeds to deliver it to others : but the Ele- 
the reason perhaps why the sick man is to receive last, ments. 
may be, because those who communicate with him, 
through fear of some contagion, or the noisomeness of 
hi3 disease, may be afraid to drink out of the same cup 
after him. 

§. 4. Lastly, because it may happen sometimes that a The Ru- 
sick person, who desires to receive the Communion, brie of in- 
may yet, by some casualty, be hindered from doing it ; ^J" ^ose^ 
therefore here is a rubric added for their comfort, and ^ho have 
to remove all fears that may arise on such occasions: no cppor- 
by which the Curate is directed, that, if a Man, either tunJty of 
by reason of extremity of Sickness, or for want of giving ^' 

warning in due time, or for lack of company to receive with 
him, or by any other just impediment, do not receive the 
Sacrament of Chris t'^s Body and Blood, he is to instruct 
him, that if he do truly repent him of his Sins, and stead" 
fastly believe that Jesus Christ hath suffered death upon 
the Cross for him, and shed his Blood for his Redemption, 
earnestly remembering the Benefits he hath thereby, and 
giving him hearty thanks therefore, he doth eat and 
drink the Body and Blood of our Saviour Christ profitably 
to his SouVs health, although he do not receive the Sacra* 
ment with his mouth* For the means, whereby we par- 
take of the benefits of this Sacrament, is a Lively Faith : 
and therefore as our Church asserts in her Articles?? 

35 Article XXIX. 



5(92 Of the Order for tU Burial of the Dead^ 

Chap. ^H. tl^at ^g zoicJced, and such as be void of a lively Faith^ aU 
"'"^ "^though they do carnally and visibly press with their teeth 
(as St, Augustine saitli) the Sacrament of the Body and 
BloQd of Christ; yet in no wise are they partakers of 
Christy but rather to their condemnation do eat and drink 
tlie Sign and Sacrament of so great a thing : so here she 
declares, that if a sick man be hindered by any just im- 
pediment from receiving the Sacrament of Christ's Body 
and Blood ; yet by faith and Repentance, and by men- 
tally laying hold of the Benefits obtained for him by 
Christ, he doth eat and drink the Body and Blood of our 
Saviour Christ profitably to h s SouPs healthy although he 
do not receive the Sacrament with his mouth. 
The last §, 5. The last rubric, which is concerning the Min- 
"^' ister's communicating alone with the sick person, in 
times of contagious Sickness, has already been spoken 
to in §. 4. of the foregoing seciion. 



CHAP. XII. 
Of the Order for the BURIAL of the DEAD. 

The Introduction. 

jntroduc i. jp ^|| ^^j, p^siyers and endeavours for our friend proi'e 
unavailable for the continuance of his life, we must 
The Care with patience submit to the will of God, to whom the is- 
of Dead sues of Life and Death belong: and therefore, after re- 
^^"^'^''^° commending his soul to God, which immediately upon 
Reli-ion. ^^=^ dissolution returns to him, it is fit we should decently 
dispose of his body, which is left to our management 
and care. Not that the Dead are any thmg the better 
for the honours which we perform to their corpses (for 
we know that several of the ancient philosophers cared 
not whether they were buried or not^s ; and the ancient 
martyrs of the Christian Church despised their perse- 
cutors for threatening them with the want of a grave.) 
But those who survive could never endure that the 
shame of nature should lie exposed, nor see the bodies 
of those they loved become a prey to birds and beasts^''. 
For these reasons the very Heathens called it a divine 

36 Plato in Phaedo. 182. Cicer. 37 See 2 Sam. xx. 10. and Lac- 
Tusculan. Quae?t taut. 1. 6. 



Ofiht Order for the Burial of the Dead* 503 

institution^^ and a law of the immortal gods^^ And the Ibtroduo*. 
Romans especially had a peculiar deity to preside over ' 

this affair ^°. The Athenians were so strict, that they 
would not admit any to be Magistrates, who had not 
taken care of their parents sepulture'*^ and beheaded 
one of their Generals after he had gotten a victory, for 
throwinsj the dead bodies of the slain, in a tempest, into 
the sea ■"*. And Plutarch relates, that before they en- 
gaged with the Persians, they took a solemn oath, that 
if they were conquerors, they would bury their foes ; 
this being a privilege which even an enemy hath a right 
to, as being a debt which is owing to humanity. 

§. 2. It is true indeed, the manner of Funerals has va- Funerals 
ried according to the different customs of several coun- variously 
tries : but all civilized nations have ever agreed in per-P'!'"^°^"'^ 
forming some funeral rites or other. The most ancient 
manner was by burying them in the Earth ; which is in- vj2. Some^ 
deed so natural, that some brutes have been observed, times by 
by mere instinct, to bury their Dead with wonderful Burying, 
care ^\ The body, we know, was formed of the Dust JJ,e mo^' 
at first, and therefore it is fit it should return to the earth ancient 
as it was^"^; insomuch that some Heathens have, by the and natu- 
light of reason, called burying in the earth, the being ^^^* 
hid in our m<>ther^s Zap, and the being covey ed loiih her 
skirt 'is. And that Interment^ or inclosing the dead body 
in the grave, was used anciently by the Egyptians, and 
other nations of the East, is plain from the account we 
have of their embalming, and from their mummies, 
which are frequently found to this day whole and en- 
tire, though some of them have lain above three thous- 
and years in their graves. That the same practice of 
burying was used by the Patriarchs, and their success- 
ors the Jews, we have abundant testimony from the 
most ancient records in the world, the books of Moses ; 
by which we find, that their Funerals were performed, 
and their Sepulchres provided with an officious piety **^; 
and that it was usual for parents to take an oath of their 

38 Isocrat. Panathem. 44 See Gen. iii. 19. Eccles. 

39 Eurip. in Supplic. Sophoc. xii. 7. 

in Antigon. 45 See the Notes upon Grotius 

40 Plut. Vit. Numse. de Veritat. Relig. Christian. 1. i. 

41 Xenoph. Rer. memorabil. p. }. 26. p. 40. Edit. Cler. Amsteh 
58r. 1709. 

42 Valer. Max. 1. 9, c. 8. 46 Gen. xxiii. 4. chep. xxv. 9. 

43 Orig; in Cels. 1. 4. ^lian. chap. xxxv. 29. chap, xlix, 31, 
Hist. Animal. 5. 49, 



504 Of the Order for the Burial of the Dead. 

G.hap XII. children (which they reh'giouslj performed) that they 

should bury them with their fathers, and carry their 

bones with them, whenever they quilled their land 
where they were '*^. In succeeding ages indeed it be- 
f "es^b"^' ^^^^ ^ custom in some places to hurri the bodies of the 
Bumin''^ Dead : which was owing partly to a fear that some in- 
jury might be offered them if they were only buried by 
digging their corpses again out of their graves ; and 
partly to a conceit, that the souls of those that were 
burnt were carried up by the flames to heaven ^^, 
Burying §• *^« ^^^ though other nations sometimes used Jnler- 

always TTieni, and sometimes Burning ; yet the Jews confined 
used bj themselves to the former alone. There is a place or 
chrisU^ns ^^° indeed in our translation of the Old Testament "^ 
' which might lead us to imagine that the rite of burning 
was also used by them sometimes. But upoii consult- 
ing the original texts, and the customs of the Jews, it 
does not appear that the Burnings there mentioned were 
any thing more than the burning of odours and spices 
about their bodies, which was an honour they usually 
performed to their kings ^^ So that, notwithstaudino- 
these texts, we may safely enough conclude, thai Inter- 
ment, or Burying ; was the only rite with them ; as it 
was also in after-times with the Chistian Church. For 
wherever Paganism was extirpated, the custom of Burn- 
ing was disused ; and the first natural way of laying up 
the bodies of the deceased entire in the grave, obtained 
in the room of it. 
Always §. 4, And this has always been done with such sol- 

performed ejj^fjjty as is proper to the occasion. Sometimes in- 

witn due ■, ■, r ^, , * ^ -ii-i • 1 

solemmty. deed it has been attended with an expensive pomp, that 
is unseemly and extravagant. But this is no reason why 
we should not give all the expressions of a decent re- 
spect to the memory of those whom God takes from us. 
The description of the persons who interred our Saviour, 
the enumeration of their virtues, and the everlasting 
commendation of her who spent three hundred penny^ 
worth of spikenard to anoint his body to the burial, have 
always been thought sufficient grounds and encourage- 
ments for the careful and decent sepulture of Christians. 
And indeed, if the regard due to a human soul rendered 

47 Gpd. xlvii. 29, SO, 31. ch. 48 Plin. Nat. Hist. 1. 7. c. 54. 

xlviit. 29. to 33. chap. 1. 25, 26. 49 1 Sam. xxxi. 12. Amos.vi.lO. 

Exod.xiii. 19. Sec also Josh. xxiv. 50 See 2 Chron. xvi. 14. ch.. 

32. Acts yji. 16, Heb. xi. 22. xxi. 1 P. Jer. xxxiy. 5. 



Of the Order for the Burial of iht Dead. 505 

some respect to the Dead a principle that manifested it- |ntroduo» 
self to the common sense of Heathens, shall we think "^ ^ 

that less care is due to the bodies of Christians, v^ho 
once entertained a more glorious inhabitant, and were 
]iving temples of the Holy Ghost ^'? to bodies which 
were consecrated to the service of God ; which bore 
their part in the duties of religion ; fought the good 
fight of faith and patience, self-denial and mortification ; 
and underwent the fatigjue of many hardships and af- 
flictions for the sake of piety and virtue? to bodies 
which, we believe, shall ohl' day be awakened again 
from their sleep of Death ; have all their scattered par- 
ticles of dust t:ummoncd together into their due order, 
•and be fashioned like the glorious body of Christ ^^ as be- 
in^ made partakers of the same glory with their immor- 
tal souls, as once they were of the same sufferings and 
good works ! Surely bodies so honoured here, and to 
be so glorified hereafter, and which too we own, even 
in the state of Death, to be under the care of a divine 
providence and protection^ are not to be exposed and 
despised by us as unworthy of our regard. Moved by 
these considerations, the primitiveChristians, though they 
made no use of ointments whilst they lived, yet they did 
not think the most precious too costly to be used about 
the Dead ^^. And yet this was so far from being re- 
proached with superstition, that it is ever reported as a 
laudable custom, and such as had something in it so 
engaging, so agreeable to the notions of civilized nature, 
as to have a very considerable influence upon the Hea- 
thens, who observed and admired it; it becoming mstru- 
mental in the disposing them to a favourable opinion at 
first, and afterwards to the embracing of the Christian 
Religion, where these decencies and tender regards to 
deceased friends and good people were so constantly, 
so carefully, and so religiously practised ^\ 

§. 5. To say exactly what was the Primitive Office or The an- 

Form at the committinff a Christian to the ground, is a ^^^^^ ^^^^ 
° ° ' of Burial;. 

51 1 Cor. vi. 19. aaind of those things by which he 

52 Phil. iii. 21. See also 1 Cor. thought the Chri-tians gained upon 
sv. '^, 43, 44 the world, an»l recommends them 

53 Minut. Felix, c. 12. p. 69. to the practice of the Heathea 
Arnob. 1. 5. Clem. Alex. Paeda- Priests, viz. the Gravity of their 
gog. 1. 2. c. 8. pag. 176. A. tJarriage, their Kindness to .Stran- 

54 This was observed by Julian gers, and their cdte for the Burial 
the Apostate, who writing to an of the Dead. Epist. 49. ad Ars». 
Molatrous High-Piiest, put him in tium. 



50G Of the Order for the Burial of the Dead. 

Chap. XI I. difficult mattcF; but we are sure that Psalms were a 
- principal part of if, from the concurrent testimonies of 
ancient writers *^ Not but that these were accompani- 
ed with suitable Prayers for the restitution of the de- 
ceased, with Praises of those virtues which they were 
eminent for whilst living, and with ample Recommenda- 
tions of their good example to those who survived. And 
how agreeabte our present office is to this, will be best 
seen by taking a^ distinct view of its particulars, which I 
shall now proceed to do in the same order that they 
lie. 

Sect. L Of the first Kubric, 

Chr-stian 'Y* HOUGH all persons are, for decency, and some 
Biinoi de- Qt^pj. of the reasons that have been mentioned above, to 
Bon\e sorts ^^ P"^ Underground; yet it appears by the rubric, (which 
ofpersons,was perfixed to this office at the last review,; as well 
as by the canons of the ancient (.'hurch, that some 
are not capable of Christian Burial. Here it is to be 
neted^ that the office ensuing is not to be used for any (hat 
die unbaptized, or excommumcate, or have laid violent hands 
upon themselves** 
As, first.to K The prohibiting the Burial-Office to be used for 
suci; as die r^^y of these, is exactly agreeable i<y the ancient prac- 
tized, tice of the Church. For, first, in relation to such aS 
die unbaptised, the first council of Bracara, which was 
held A. D. 5b3, determines, that there should be no Obla^ 
tions or Commemorations made for them, neither should ,the 
office ofS'nging be used at their Funerals 'K Not that the 
Church determines any thing concerning the future state 

55 Const. Ap. J. 6. c. 30. p. 351. cil. Tolet. 3. Can 22. torn, v, col;- 
359. Chrys. Horn. 4. in Ep. ad 1014. D. 

Hebr. tooi.iv. p. 453. lin.35.CoQ- 56 Concil. Bracar. I. Gan. 17. 

torn. V. coJ. 841. C. 

* The American Rubric runs thus : ** Here it is to be noted that 
the office ensuing is not to be used for any unbabtized Adults^ any 
who die excommunicate, or who have laid, fee. Conseqaeutiy there 
i? no prohibition to use the office in the case of unbaptized infants. 
r In the General Convention of 1808 a resolution was passed, that the 
ministers of this church ought not to perform the funeral service, in the 
case of any person who shall give or accept a challenge to a duel ;" 
but in the next General Convention (1811) the resolution was so far 
modified as not to preclude any minister, from performing the bunal 
service, when the person giving or receivmg a challenge has afterwards 
exhibited evidenc«s of sincere repentance. Am.^ Ed, 



Of the Order for the Burial of the Dead, 507 

of those that depart before ihey are admitted to bap- S^^*- ^• 
tism; but since they have not been received wiihin the 
pale of the Church, we cannot properly use an office at 
their Funeral, which all along supposes the person that 
is buried to have died in her communion. 

§. 2. Whether this office is to be used over such as Whether 
have been baptized by the Pissenters or Sectaries, who P* '"''^"^. 
have no regular commission for the administering of the b^^the 
Sacraments, has been a subject of dispute ; people gpn- Dissenters 
erally determining on one side, or the other, according ^""^ ^^^^ . 
to their different sentiments of the validity or invalidity ^^'^ ^ ^ • 
of such disputed baptisms. But I think that for deters- 
mining the question before us, there is no occasion to 
enter into the merits of that cause : for whether the 
baptisms among the Dissenters be valid or not, I do not 
apprehend that it lies upon us to take notice of any bap- 
tisms, except they are to be proved by the Registers of 
the Church. Unless therefore we ourselves betray our 
own rights, by registering spurious among the genuine 
baptisms, persons baptized among the Dissenters can 
have no just claim to the use of this office. For the 
rubric expressly declares, that it is not to be used for 
any that die unbaptized, but all persons are supposed to 
die unbaptized, but those whose baptisms the Registers 
own :* and therefore the Registers not owning dissent- 
ing baptisms, thpse that die with such baptisms must I e 
supposed to die unbaptized.t But indeed the best way 

♦•*The baptisms of English Roman Catholics are not found in out- 
registers, yet no one, 1 presume, will maintain their baptisoos to be 
inyalid." — Shepherd, 

+'' Wheatly's conclusion i§ certainly erroneioas and his reasoning is 
calculated only to mislead ignorance, and provoke discussion. I 
agree with him, that the question may be settled in a more summary 
way, than by entering into an examination of the judgment of the 
church of England, poncurring the validity of baptism administered 
by dissenters: and I simply appeal to the decisions of our Ecclesianti- 
cal Courts, since the days o( Llizabeth. Are not the prosecutions, 
€xcommunication8, pains, and pi nalties, t» which the presb^terians 
were subjected so many demons'trations, that our chufch hoids them 
to be christians, and admits of course the validity of their bup- 
ti«m ? To excommunicate himself who has no right to church commun- 
ion would be ari absurdity, and he h>is no right to coaamunioo 
who is Dot legally baptized. It is no uncommon thing for our 
Bishops to ordain dissenting ministers, who were baptized by dissen- 
ters ; for since the year 1661, no one could hold any bent-fice, or 
be a lawful minister in England, who was not ordained accof-ding" 
to our form. But who ever heard of a Bi«hop's baptizing any of 
these ministers, or of a man's being made a priest who had not 
been baptized ?"—(S/ie/»/ierrf. 



508 Of the Order for the Burial of the iJea^. 

Chap, ^IT. to put an end to tbb controversy, is to desire those that 
- ■- " have separate places of worship, to have separate places 
for Burial too ; or at least to be content to pui their 
dead into the ground, without requiring the prayers of 
a Minister, whose assistance in every thing but in this 
and Marriage they neglect and despise. 
g ,. Ij. The next persons, to whom the Church here de- 

to^such as liies the office of Burial, are those that die excommuicaU ; 
diee^cora- j. e. those who die excommunicated with the greater 
TDunicale, Eoccommunication^ as it is expressed by the sixty-eighth 
canon. And to such as these Christian Burial has ever 
been denied by the PiHholic Church 57. The intent of 
which penalty is to bring the Excommunicate to seek 
the absoiulion and jXeace of the Church, for the health 
of his soul, before hG4iisYes the world; and if not, to 
declare him out off from the body of Christ, and by 
this mark of infamy to dij>linguish him from an obedi- 
ent and regular Christian. 
Whether §• ^' ^'^^ learned Mr. Joiinson is of opinion ss. that 
an ipso persons notoriouslj^ guilty of any of those crimes^ for 
facto Ex- which Excommunication ipso facto is decreed against 
■^^J*^™""'" them bj^ the canons of our Church ^^, are really excon> 
elude a municated, though they be not particularly by name 
jman from published or declared to be so; and that therefore a 
ChristJaa ' " " - - .. . . . 




pronoun- jsts, that it is a sufficient denunciation, if it come to the 
-^ * knowledge of the persor;i excommunicated^^: so that 

the Curate, who ha«^ .aken care that his parishioners 
who are guilty of those crimes be made sensible that 
they are excommunicated bjr canon, seems to be under 
110 obligation to bury them when they are dead. And 
yet this learned gentleman observes just before®*, that 
the judges have declared that Excommunication takes 
no effect as to the common law, till it be denounced by 
the Ordinary and Curate of the place where the offender 
lives. He also refers to Lyndwood®^ to show, that if 
the fact be not notorious or evident beyond exception, 

p Sjocs. Epo 58. p. 203. A. VII, VIII, IX, XII. 

CdficU ;!racar. i. Can. 16. torn. 60 Lyndw. in €rIoss, 1. 3. T. 28, 

T. col. 841. E. Deeretal. L3. Tit. c. Secali Priocipfes v. Excommu- 

p9. c. 12. ft 1, „ Tit 53. c. 5. nicati. 

58 See Oejgjican's Vade Me- 61 Ibid. pag. 183. 

feum, p. 1.85. vi '-lie 5th edition. 6^ L. 1. T. 2. G|oss, VOrs. #.-, 

■,m Bee Ca??oxi Lllll, IV^ V,. VI,, nem. 



Of the Order for the Burial of the Dead. 50^ 

then it must be proved, and the sentence passed in the Seet. f. 
ecclesiastical court, b' .ore the criminal be taken for -"■"" 
excommunicated in foro Ecclesi(2, Now certainly be- 
fore he be taken for excommunicated, he is not to be 
denied Christian Burial, which is treating him as excom- 
municated. It is true, Mr. Johnson is here speaking of 
a case where the fact is not notorious ; but then he goes 
on to prove from the same author ^^ that though the 
fact be notorious, yet the offender must be publickly de- 
clared excommunicated, before it can be criminal for 
other persons to converse with him. From whence I 
would infer, that so long as he is allowed the conversa- 
tion of Christians, he may also be indulged with a Chris- 
tian Biirial. But he farther observes from the same 
place in Lyndwood, that when the fact is notorious, the 
Curate of the parish may denounce the Excommunica- 
tion, without any special order from his superior. If so, 
then nobody, I suppose, will deny, that, when the Curate 
has denounced it, he is to be refused the use of this office 
of Burial by the injunction of the canon^'*. and the rubric 
before us. But the greatest difficulty is in what he as- 
serts in the following paragraph, viz. That the offender 
}s to be deemed excommunicate, before such publication 
is made ; which he founds upon supposition, that if it 
were otherwise, there would be no difference between, 
Constitutio Sententice latcc^ and Con^ititutio Sententice ferendoe. 
But, with submission to this gentleman, I can conceive a 
difference between these constitutions, without deeming 
an offender excommunicate before publication is made. 
For Constitutio SenttnticB laUs, may signify, that the crim- 
inal, as soon as ever he is convicted and found guilty 
of the crime alleged against him, incurs the penalty in- 
flicted by the canon, wifhout any farther sentence pro- 
nounced, than a declaration that he actually is, and 
has been under the censure of the said canon : whereas 
Constitutio Senlenticz ferend(z may require not only that 
the criminal should be convicted, but also that after his 
conviction the sentence should be pronounced solemnly 
and in form, notwithstanding the canon may expressly 
declare what the punishment shall be. And this I take 
to be the sense in which Lynwood and other Lawyers 
understand it, whoa^ certainly we must allow to be the 
best judges in the case. And this will explain what 
Mr. Johnson observes the Canonists say, viz. that Ex^ 

63 Lyndw. 1. 3. T. 28. vers.fiaem. 64 Canon LXVIU. 



J51^ Of the Order for the Burial of the Bead. 

^hap XII. commnnicatio ipsn facto^ is, Excommunicatio facta nulla 
^r"^' — Ministvrlo Hominis inferveniente ; that an tpso facto Ex- 
communicatim, is an Excoaiaiunication that lakes effect 
without the intervention of any man's ministry. For 
whenever a canon says, that a criminal is ipso facto Ex- 
jcoinmunkaled^ the Excommunication takes place as soon 
as he is tried, and found guilty of the crime, without 
any one's pronouncing any other sentence upon him, 
than that, by virtue of his crime, he is, and has been ex- 
communicated by the canon ; and that not only fro m 
the rime that he is proved convict, but from the very 
time that he committed the fault: insomuch that all the 
advantages, permlties, and forfeitures that may be taken 
and demanded of a person excommunicated, may be 
taken and demanded of such a person quite back to the 
time when he committed the fact, for which he is now 
declared excommunicate. But still, though a criminal 
becomes liable to this censure, from the very instant he 
commits the crime ; yet he cannot legally be proceed- 
ed against, nor treated as excommunicate, before he is 
actually convicted and declared so to be. It is true, 
the canonists suppose that a man may and ought to 
shun the company of one, whom he knows to have incur- 
red Excommunication : but private conversation is what 
any one may withhold from whomsoever he pleases, 
and what therefore a man ought to withhold from such 
a one as he knows, or believes, he is able to convict of 
having incurred a greater penalty. But this does not 
affect the quej^tion between Mr. Johnson and me. The 
question between us is about denying a man the Sacra- 
ments and public offices of the Church, which the ®* can- 
onists assert every man may claim* till it appears le-? 
gaily that he has forfeited his right to them. An4 
therefore (which is the principal point here concerned) 
no man can be refused Christian Burial, however sub- 
ject he may have rendered himself to an ipso facto Ex» 
eommunication^ unless he has been formally tried and 
convicted, and actiially pronounced and declar.^q fix- 
communicate, and no man is able to testify of his Re- 
pentance, By thi^ clause in the, canon indeed ^^ one 
would be. apt to imagine, that if any were able to testify 
of his repentance, the man h^§ a right to Christian Bu- 
rial though his sentence was ijpt reversed: and to some^ 

65 Deer. Par. 2. Caus. 6. Quaest. 66 Canon LXVIII. 
2. c, 3. verb, placuit. 



Of the Order for the Burial of the Bead. 511 

such testimonies perhaps it might be owing, that since Sect. L 

the Reformation, as well as before, commissions have ' 

been granted not only to bury persons who died excom- 
municate, lut in some cases to absolve them, in order to 
Christian Burial ^^. But the rubric speaks indefinitely 
of all that die excommunicate, and so sepips to include 
all whose sentence was not reversed in their life-time, 
without supposing any benefit to be obtained by an ab- 
solution afterwards. 

111. The last persons mentioned in the rubric we are Thirdly, to 
discoursing of, are such as have laid violent hands upon "V^/* ^^ ^^^ 
themselves; to whom all Christian Churches, as well as ha: ds upon 
our own. have ever denied the use of this otfice^^. And themselves, 
indeed none have been so justly and so universally de- 
prived of that natural right which all men seem to have 
in a grave, as those who break this great law of nature, 
the law ot self-preservation. Such as these were forbid 
both by Jews and Heathens to be put under ground, 
that their naked bodies might lie exposed to public view®'. 
And the indignity which (if 1 mistake not) our own laws 
enjoin to the bodies of those that murder themselves, rir, 
that they shall be buried in the high-way, and have a 
stake drove through them, though it is something more 
modest, yet is not less severe. 

§. 2. This indignity indeed is to be only offered to Wether a 
those who lay violent hands upon themselves, whilst person 
they are of sound sense and mind : for they who are ^l^^Jf ' 
deprived of reason or understanding cannot contract beins- Non 
any guilt, and therefore it would be unreasonable to in- Compo* 
flict upon them any penalty. But then it may be ques- ^^^"*'^e^J[' 
tioned, whether even these are not exempted from hav- ^y this 
Ing this office said over them ; since neither the rubric rubric. 
nor our old ecclesiastical laws^ make any exception in 
favour of those who may kill themselves in distraction, 
and since the office is in several parts of it improper for 
such a case. As to the Coroner's warrant, I take that 
to be no more than a certificate that the body is not de- 
manded by the law, and therefore the relations may 
dispose of it as they please. For 1 cannot apprehend 

67 See Biehop Gibson's Codex^ 69 Joseph. Bell. Judaic. 1. 3. c. 
Tit. 23. cap. 2. pag, 540. 14. Plin. Nat. Hist. 1. 36. c. 16. 

68 Vide Concil. Bracar,!. Can. Aul. Gel. Noct. Attic. 1. 15. c. 
16. ut supra, L. L. Edgardi, c.l5, 10. Servius in ^ueid. 12. 

in Can. de modo imponendi Pee- 70 See Mr. Johnson, A. 1). 740. 

nitentiam, Concil. torn. ix. cok 96. in the C. C. C. C. MS. a^ai 
©90. B. 963. 24i 



512 Of the Order for the Burial of the Dead, 

Chap. XII. that a Coroner is to determine the sense of a rubric, or 

— — to prescribe ib the Minister when Christian Burial is to 

be usedi The scandalous practice of them and their 
inquests ; notwithstanding the strictness of their oath, in 
almost constaritlj returning everj one they sit upon to 
be J^on Compos Mentis, (though the very circumstanceJf" 
of their murdering themselves are frequently a proof of 
the soundness of their senses,) sufficiently show how 
much their verdict is to be depended on. It is not very 
difficult indeed to account for this: wt need only to be 
informed, that if a man be found Felu de se, all he was 
possessed of devolves to the King, to be disposed of by 
the Lord Almoner, according to his discretion: and no 
fee being allowed out of this to the Coroner, it is no 
wonder that the verdict is generally for the heirs, from 
whom a gratuity is seldom wanting; They plead in- 
deed, that it is hard to give away the subsistence of a 
family : but these gentlemen should remember, that they 
are not sworn to be charitable, but to be just ; that their 
business is to inquire not what is convenient and proper 
to be done with that which is forfeited, but how the per- 
son came by his death ; whether by another or himself; 
if by himself whether he was Ftlo de se^ or Jsfon Compo: 
Mentis, As the Coroner indeed summons whom he 
pleases on the Jury, and then delivers to them what 
charge he pleases, it is easy enough for him to influence 
their judgments, and to instil a general supposition, that 
a self-murderer must needs be mad, since no one would 
kill himself, unless he were out of his senses. But the 
Jury should consider, that if the case were so, it woul3 
be to no purpose for the law to appoint so formal an in- 
quiry. For, according to this supposition, such inquiry 
must be vain and impertinent, since the fact itself would 
be evidence sufficient. It is true indeed, there may be 
a moral madness, i, e, a misapplication of the under- 
standing, in all self-murderers : but this sort of madness 
does not come under the cognizance of a Jury ; the 
question with them being, not whether the understand- 
ing was misapplied, but whether there was any under- 
standing at all. In short, the best rule for a Jury to 
guide themselves by ih such a case, is to judge whether 
the signs of madness, that are now pretended, would 
avail to acquit the same person of murdering another 
man : if not, there is no reason why they should be urg- 
ed as a plea for acquitting him of murdering himeelf. 



bflhe Order for the Burial of the Dead. 513 

Rul this is a little wide from my subject: however, it ^^ecUT^ 
may 1)6 of use to show, what little heed is to be given to " 
a C^roncr^'s warrant, and thit (here is no reason, be- 
cause a Coroner prostitutes liis oath, that the Clergy 
should be so complaisant as to prostitute their office.* 

Sect. II. Of the second Rubric. 

Before the Burial a short Peal is to be rung^^ to ^^P^^^^o 
give the relations and neighbours notice of the time, and befo"e"the 
to call them to pay their last attendance to their deceas- Burial, 
ed friend. 

§. 2. The Time generally appointed for this is late in The Time 
the Evening, from whence the Bearers had the name of ^°J Fune- 
Vespillones. And as Death is a Sleep, and the Grave a 
licsting Place^ihe Might is not improper for these solem- 
nities. The primitive Christians indeed, by reason of 
their persecutions, were obliged to bury their Dead in the 
night : but when afterwards they were delivered from 
these apprehensions, they voluntarily retained their old 
custom; only making use oi lighted Torches, (which we 
still continue,) as well, I suppose for convenience, as to 
express their hope of the departed's being gone into the 
regions of light"^ 

§. 3. The friends and relations being assembled to- The man- 
gether, the body is brought forth, and in some places is JJ^"" "'^!^® 
still, as anciently it was i^vGry where, laid upon the *■ ' 



, *" Mr. Wheatly should have reoollecfed, Ihnt the coroner with his 
inquest, and not the minister, is to jurlge whether the party deceased 
was out of his senses. Ttie minister here has no authority whatever. 
He cannot be impaniie-lled on a jury, and he has no right to be present 
at the inspection of the body. He can neither summon witriesse?, 
nor examine them. He is neither entitled, nor able to form any judg- 
ment at all. Whatever private opinion he may entertain, that must 
be founded either on hearsay, or conjecture, and it is not justifiable 
to act upon such an opinion, in contradiction to the public decision 
of a jury, after hearing the deposition of witnesses delivered upoQ 
oath. The minister's sole business is to inter the corps, and for so 
doing the Coroner's certificate is his warrant. After the Coroner's 
warrant certifying the minister that the body may lawfully be buried, 
is delivered, he is not at liberty, either ' to refuse or to delay to bury it.' 
The verdict of the jury may indeed be traversed, but the clergyman 
of the parish, in which the person died, is so far compellible to bury 
ihe corpse, that the law would severely punish his refusal." — Shepherd. 

^l Canon LXVII. Greg. Nys?. In Vit. S. Macrlnae in 

72 Chrys. Horn. 4. in Hebr.tom. Append, pag. -201. B. Hieroa.Ep, 
it. p. 463. lin. 34. et Horn. 116. 27. de Paul», c. 13. 

Rrt 



514 Of the Order for the Burial of the Bead. 



Chap XII. shoulders of some of the most intimate friends of the 

^deceased": though there have generally been some 

particular Bearers appointed for this office, who were 
called by the Greeks Koz-iSyrs^^ or KaTnctrxl '^, and 
Vespillones by I he Latins, for the reasons before named. 
The Body being in readiness, and moved towards the 
Church, the chief P*Iourners first, and then all the com- 
pany follow it in order, intimating, that all of them 
must shortly follow their deceased friend in the same 
path of Death ^^ 
Rosemafy, §" 4. But to express their hopes that their friend is 
why given not lost for ever, each person in the company usually 
at Fune- bears in his hand a sprig of Rosemary : a custom which 
seems to have taken its rise from a practice among ihe 
Heathens, of a quite different import. For they having 
no thoughts of a future Resurrection, but believing that 
the bodies of those that were deadwould forever lie in the 
grave, made use of Cypress at their Funerals, which is a 
tree, that being once cut never revives, but dies away^\ 
But Christians, on the other side, having better hopes, 
and knowing that this very body of their friend, which 
they are now going solemnly to commit to the grave, shall 
one day rise again, and be reunited to his soul, instead 
of Cypress, distribute Rosemary to the company, which 
(being always green, and flourishing the more for being 
cropt, and of which a sprig only being set in the ground^ 
will sprout up immediately, and branch into a tree) is 
more proper to express this confidence and trust"; a 
custom not unlike that practised by the Jews, who, as 
they went with a corps to the grave, plucked up every 
one a handful of grass, to denote that their brother was 
but so cropt off, and should again spring up in his pro- 
per season ^^. 

§. 5. The Corpse having been brought in this manner 

or procession to the entrance of the Church^yard, or to 

to meet the the Church-stile, (as it was expressed in King Edward's 

^ first hook,) the Priest in his Surplice "^^^ ^nd ihe Clerks^ 



The Priest 

and Clerks 



Corpse at 
the en- 
trance of 
the 

Church- 
yard. 



73 Greg. Naz. Orat. 20. torn, 
i. p. 3ri. C. Greg. Njrss. et Hie- 
ron, ut supra. 

74 Epi&t. ad Anfiochen. Jgnat. 
adscripta, p. 88. Edit.Voss. Lond. 
1680. Epiphan. Compend, Doctr, 
Fid. Cathol. 

75 Euchol. Graec. per Goar. p. 
626. Alex, ab Alex. 1. 3. c. 7. Do- 
nat. in Terent. Andr. Act. 1. 
Seen. 1. p. 20. 

76 Plin. 1. 16. c. 33. et Serve, in 



^neid.3. v. 70. See alsoKennet's 
Roman Antiquities, page 343. 

77 Dnrand. Rational. Divin. 
Offic. 1. 7. c. 35. num.38, fol. 457. 

78 See Mr. Gregory's Sermon 
on the Resurrection, among his 
Posthumous Works, p. 70. and 
Leo Modena's Rites of the present 
Jews, published by Mr. Ockley, 
page 228. 

79 'See Chap. II. Sect. IV. p. 
100. 



Of the Order for the Burial of the Lend, ol^ 

oi whom I have spoken before^" are ordered by the Sect. I. 

rubric there to meet it : so that the attendance of the -■ -' 

Minister at the house of the deceased, and his accom- 
panjqng it all the way from thence, is a mere voluntary 
respect, which he is at liberty to pay or refuse as he 
pleases. For, as it was expressed in the Injunctions of 
King Edward VI. Forasmuch as Priests be public Min- 
inters of the Churchy and upon the Holy-dai/s ought to ap- 
ply themselves to the common administration (f the zvhole 
Parish ; they are not bound to go to Women lying in Child- 
bed, except in time of dangerous Sickness, and not to fetch 
any corse before it be brought to tue Church yard ^"^^ And 
so by our present canons^*, the Corpse must be brought 
to the Church or Church-yard^ and convenient warning 
too must be given the Minister beforehand^ or else there is 
no penalty lies upon him for either delaying or refusing 
to bury it. 

§. 6. But the Corpse being capable of Christian And to gQ 
Burial, and having been brought in due form, and after J'eforeit 
due notice given, to the entrance of theChurch -yard ;iheie church or 
the Minister must meet i/^^, and, as the present rubric Grave, 
farther directs, go before it either into the Church, or towards 
the Grave ; i. e. (if I rightly understand the words) if 
the Corpse be to be buried within the Church, he shall 
go directly thither ; but if in the Church-j^ard, he may 
first go to the Grave'^ : for now, according to the gen- 
eral custom, every one is at liberty to b.e buried in which 
lie pleases. 

And indeed all nations whatsoever, Jews, Heathens, ^^ ^^^^ 
and Christians, have ever had solemn places set apart places the 
for this use ; but in permitting their Dead to be buried Dead were 
either in or near their places of worship, the Christians JJ'^? !" ^® 
differ from both the former. For the Jews, being forbid 
to touch or come near any dead body, and it being de- 
clared that they who did so were defiled, had always 
their sepulchres without the city" : and from them it is 
probable the Greeks and Romans derived, not only 
the notion of being polluted by a dead Corpse, but the 
law also of burying without the wall ^^ For this reason 
the Christians, so long as the law was in force through- 
out the Roman Empire, were obliged, in compliance 

80 See page 162. three IVTonths. SeeCanon LXVIII. 

81 Bp, Sparrow's Collection, 84 See more of this below in 
p. 11. Sect IV. 

82 See Canon LXVIll. 85 See Luke vii. 12. 

83 Under pain of Suspension 86 LL. 12. Tabul. at in Alex, 
from his Ministry bj tbe space of ab AlesK. I. 3. c. 2. 



516 Of the Order' for the Burial ofihe Dead. 

6hap. XII. ^vith it, to bury their Dead without the gates of the city ": 
^ a custom which prevailed here in England till about the 
middle of the eighth century, when Archbishop Cuth- 
bert of Canterbury obtained a dispensation from the 
fope for making Church-yards within the walls^^ How- 
ever, that the Christians did not do this out of any be- 
lief that the body of a dead Christian defiled the place 
or persons near it, may be inferred from their consecrat-. 
ing their old places of Burial into places of divine Wor- 
ship, and by building their Churches, as soon as they 
had liberty, over some or other of the Martyrs' Graves ^*. 
After Churches were built indeed, they suffered no bo- 
dy to be buried in them ; but had distinct places con- 
tiguous to them appropriated to this use, which, from 
the metaphor o^ Sleep^ by which Death in Scripture is 
often described, were called Koiyj^m' piot.^ i, e. C (Bmeie- 
ries or Skepijig- Places. The first that we read of, as 
buried any where else, was Constantine the Great, lo 
whom it was indulged, as a singular honour, to be buri- 
ed in the Church PorcW^* Nor were any of the Eastern 
Emperors, for several centuries afterwards, admitted to 
be buried any nearer to the church : for several canons 
had been inadG against allowing of this to any person of 
■what dignity soever ^^: and even in our own Church we 
find, that in the end of the seventh century, an Arch- 
bishop of Canterbury bad not been buried within the 
church, but that the^porch was full with six of his pre- 
decessors that had been buried there before ^^ By a 
canon made in King Edgar's reign, about the middle of 
the tenth century, "no man was allowed to be buried 
m the chuj-ch, unless it v.^ere known that he had so pleas - 
ed God in his life-time, as to be worthy of such a bury- 
ing-place®^ :'' though above a hundred years afterwards 
vvc meet with another canon, made at a council at Win- 
chester, that seems again to prohibit all Corpses what- 
soever, without any exception, from being buried in 
churches ^\ But in later times, every one, that could 

87 Euieb. Hist, Eccl. I. 10. Vide 91 C'oncil. Bracar. Can. IS.tom. 

e{ i^aron. Anna!, torn. ii. ad Ann. v, col. 842. Concil. Nannetens. 

230, c, 6. et Coacil. Tribur. Can. 17. 

88 See Godwin's Life of (Juth- 92 See Bp. Godwin's Life of 

bert. Theodore Archbishop of CanterT 

^d Chrys. torn. T. Hom, 3. bury. 

90 CLrvs.Hom. 26.in 2 Cor.tom. 93 Mr. Johnson's .Laws,9§0,f 9. 

ilu pag. 687, Caliisth. Hist. Eccf. 94 Ibid. 1071, 9. ' ' 
!. 14. e. 58. torn, ii. p3^. 582. B- 



Of the Order for the Burial of the Dead, 5 1 ^ 

pay for the honour, has been generally allowed it : but S«ct. Ill, 
since all cannot purchase it, nor the churches contain °" 

all, there is a necessity o ' providing some other conven- 
iences for this use. And this has generally been done, 
as i observed before, by inclosing some of the ground 
round the Church, for a Burying-place or Church-yard : 
that so, as the faithful are going to the house of prayer, 
they may be brought to a fit temper and disposi- 
tion of mind, by a pro:?pect of the graves and monuments 
of their friends: nothing being more apt to raise our 
devotion, tiian serious thoughts upon Death and Mor- 
tality, f need not say now whether the Church or 
Church-yard be the most ancient and proper place for 
burial; nor have I any thing left to say farther on this 
head, than that in whichever the Grave is, the Priest is 
to go before, and to lead the company thither, and to 
conduct, and introduce, as it were, the corpse of the de- 
ceased into its house of rest. 

Sect. III. Of the Sentences to be used in going to the 
Churchy or the Grave. 

Since the following a dear and beloved friend to the J^^ ^^^' 
grave must naturally raise in us some melancholy and 
concern, the Church calls in the aids of religion to raise 
and cheer our dejected hearts. It was with this design 
that pious antiquity carried out their dead with hj^mns 
of triumph, as conquerors that had gloriously finished 
their course, and were now going to receive their crown 
of victory^^ To this end again were those Hallelujahs 
sung of old, as they went to the grave^^: a custom still 
retained in many parts of this nation, where they divert 
the grief of the friends and mourners, by singing Psalms 
from the house to the very entrance of the Charch-yard, 
And here the holy man comes forth to meet us, and im- 
mediately salutes us with the Gospel of Peace. And in- 
deed whither should we go for consolations on this occa- 
sion, but to that storehouse of comfort, which is furnish- 
ed with remedies for every grief? 

I. He begins with the words which were spoken at johnxi. 
first by the blessed Jesus, as he was going towards the 26, 26. 
grave of a beloved friend, with intent to comfort a pious 



95 Chrys. Horn. 4. ia Eo. ad 96 Hieron. ad Eustoch. Ep. 27. 
Hebr. " el ad Oceanum, Ep, 30, 



Chap. XII. 5 1 8 0/ the Order for the Burial of the Dead. 

mourner; words so proper to the occasion, that they 
have been used in the Burial-Office of almost all 
churches whatever ^^. Poor Martha's affection and 
sorrow for her brother had almost swallowed up her 
faith in Jesus, and it is not unusual for the same passions 
still to prevail to the same excessive degree: but our 
Lord here comforts both her and us, by reminding us 
of his omnipotence, and absolute power to raise the 
Dead, and restore them to life, as well in a natural as a 
spiritual sense. If then we can recover but the exer- 
cise of our faith, we shall be much more at ease ; as re- 
iob xix. membering that the soul of our departed friend, though 
25, 26, 27. parted from his body, is still alive, and that even his 
corpse, which we follow, shall live again as soon as ever 
Christ shall call it. 

II. As a noble example of the exercise of that faith, 
which the foregoing sentence was designed to raise in 
us, Job is proposed to us in this that follows. And sure- 
ly if he, who lived among the Gentiles so long before 
the revelation of Christianity, could sustain his spirit 
with the hopes of a Resurrection ; it will be no small 
reproach to us, who have fuller and better assurances 
of it, to be slower in our belief of this article than he. 
The old translation of these verses in Job, (which was 
retained fn our office till the last review, when from the 
Scotch Liturgy it was changed for the new one,) as it 
was more agreeable to the ancient versions and the 
sense of the fathers, so was it more applicable^ to the 
present occasion. The words, as they stood then, ran 
as follow : / know that my Redeemer liveth, and that I 
shall rise out of the earth in the last day^ and shall he 
covered again with my skin^ and shall see God in my flesh ; 
yea, and I myself shall behold him, not with other, hut with 
these same eyes. Thus the fathers read it, and accord- 
ingly explained it of a particular Resurrection of this 
very body^*^. And in this sense it is an admirable con- 
solation to all that mourn for the loss of friends, viz, to 
believe with holy Job, that the same person we are now 
laying in the earth, there to crumble and moulder into 
dust, shall in due time, by the power of God, arise from 
his grave, and live again. We lose indeed the sight of 
him for a season, but we know that Jesus our Redeemer liv- 

9r Aog. Verb. Apost.Serm.35. 98 Chrys. et Hieron. In loc. 
Duraud. Rational. 1. 7. c. 35. Aug. de Civ. Dei, 22, 29, et Serm. 
Kucholog. Offict;. Exequ.pag.52r. 2. de Nat. Dem. 



Of tkt Order for the Burial of the Dead. 5 1 1> 

tlh^ who will in due lime raise us all from the dust, when Sect. IH. 

both our friend and we shall all behold him, and even 

know and distinguish each other again with these very 
ejes. 

llf. The next grace to be exercised at this lime is Pa- j Tjjn, y. 
Hence, which, upon these occasions, is often violently 7. and 
assaulted by worldly considerations: for when we re- Jot>. i. 22. 
fleet on our own loss, in being deprived of a friend ; or 
descend lower, to reflect upon the comforts of the 
world which he hath left behind him, our passions are 
apt to overflow. But here a third sentence comes in to 
allay both these griefs. We have lost perhaps a tender, 
dear, and useful friend : but what then ? we brought 
no friends with us into the world, nor can we carry 
them out from hence. They were given us by God, 
who can raise up others in their stead ; and they are 
taken away by him, to wean our afl^ections from any 
thing here* We should thei*efore rather bless the giver 
for the time we have enjoyed them, than murmur at his 
taking them, after he has lent them us so long. 

Again, as to our friend, it is true, he is going naked to 
the grave : but alas! he goes no otherwise than he 
came : for (saith the wise man) as he came forth of his 
mother^s womb, naked shall he return to go as he came, and 
shall take nothing of his labour, which he may carry 
away in his handP^* He shall carry nothing away with 
him (saith the Psalmist) when he dieth, neither shall his 
pomp follow him ^ . Whatever he had, or possessed 
here, was only useful to him so long as he stayed : where 
is the misfortune then, if, upon removing from hence, 
he leaves that behind him, which will be of no service 
to him in the place he is going to? Whilst he was en- 
gaged on this stage of the world, God furnished him 
with a habit suitable to the part which he expected him 
to perform : shall any of us therefore think it strange, 
that the actor is undressed when his part is done ? In a 
word, let us consider ourselves under what character we 
please, there is still the same reason to join with 
the holy penmen in these noble reflections ; We brought 
nothing into this world, and it is certain we can carry noth^ 
ing out ; the Lord gave, and the Lord hath taken away : 
blessed be the name of the Lord, 



t9 EccI, V. 15. 1 Psalm xlix. 17, 



520 Of the Order for the Burial of the Deadi 

Chap. XII. 

■' Sect. IV. Of the Psalms and Lesson. 

Psalms al- THOUGH joy, at the first glance, ni3j seem unstiit- 
way? used able to a Funeral Solemnity; yet upon due rtflcction 
^an^Fune- ^^^ ^^^^^ ^^ of another opinion. The wiser sort of Hea- 
fais. thens bury their Dead with expressions of joy, la- 

menting themselves for staying behind, whilst their 
friend is gone to be immorLalizt-^d abovf>^. And that 
Hymns and Psalms were always; used upon the like oc- 
r.asions by the primitive Christians, is abundantly testi- 
fied by the ancient writers^ in the Greek Church the 
order is much the same as in ours, ivz. that wheii the^ 
come into the Church, the body shall be set down in the longer 
end thereof and then they shall begin the ninetieth Psalm*, 
This, together with the thirty-ninth,- are what our own 
Church uses on this occasion ^ both which will appear, 
upon a little reflection, to be exactly agreeable to this 
solemnity.* 
pgai, §. 1. The thirty-ninth Psalm is supposed to have 

sxxix. been composed by David, upon Joab's reproaching him 
for his public grief for Absalom's death ; and is of use 
in this place, to direct and comfort those that mourn, to 
check all loud and unseemly complaints, and to turn 
them into prayers and devout meditations. 
Psal. xc. §. 2. The other was composed by Moses in the wil- 
derness, upon the death of that vast multitude, who, for 
iheir murmuring and infidelity, were sentenced to leave 
their carcases in the wilderness ; and who accordingly 
Wasted by little and little before they came into the land 
of Canaan. Upon this the prophet breaks forth into 
these religious meditations, not accusing the divine prov- 
idence, but applying all to the best advantage ; showing 
us withal what thoughts we should entertain, when we 
have the prospect of a Funeral before our eyes : viz. 

2 Porphvr. de Abst. 1. 4. }. 18. Chrjs. Ep, \v. in Ep. ad Hebr. 

Polydor. Virg. de Inrent. 1. 6. c. Anton, in Fan. Paul. Erem. apud 

JO. Hieron. 

& Hieron, de Morte Fabiolae. 4 Eucholog. Offic. Exeq. 526. 

♦ The English rubrick provides (hat one or both of these psalms shall 
be read ; in the AmericaB office the first, fourth, tenth and eleventh 
▼erses of Psalm 39th, and the eleventh and last five verses of Psalm 90th 
are omitted as being less suitable and the whole being thrown into one 
Anthem, the rubrio runs 4is follows : " After they are come into ihe 
Church shall be mid or sung the following Anthem taken from t^e 
3?th and 90th psalms. ''—.^?/j, Ed. 



Of the Order for the Burial of the Bead. 5(21 

that we should reflect upon, and consider our own lot, SecMVl 
and endeavour to apply the instance of mortality now -- 
before us, to the bettering and improving our own con- 
dition. 

In the first book of King Edward, instead of the 
Psalms, of which we have now been speaking, there were 
three others appointed, viz, the cxvith. ihe cxxxixth, 

and cxlvith. And when thev were left out at the next 

«/ 

review, there were no other whatever ordained in the 
room of them, till these were inserted at King Charles's, 
Restoratijn. 

II. After the Psalms out of the Old Testament, fol- ThcLcii- 
lows the proper Lesson out of the New : for since the ®°* 
faith of the Resurrection is not only the pnncipal arti- 
cle of a Christian'^s belief, but also the article which 
chiefly concerns us on this occasion, ^as well to allay 
our sorrow for the party deceased, as to prepare us 
freely to follow him when God shall call us ;) therefore 
the Church has chosen here the fullest account of the 
Resurrection of theDead that the whole Scripture affords; 
that article being here so strongly proved, so plainly 
described, and so pertinently applied, that nothing 
could have been more suitable to the present purpose ; 
for which reason we find it has always been used in this 
office of the Church*. 

§. 2. The Psalms and Lesson in King Edward's first Prayers for 
Liturgy are followed by some other suflfrages (which I TheDead, 
have printed in the margin*) in behalf of the deceased ; leme uaed 

in King 
—- — ■■'■■ - '■■ ■ ■ ■ Edward's 

* The Lesson ended, then shall the Priest say^ Piayer. 

Lord have mercy upon us. 
Chi'ist have mercy upon us. 
Lord have mercy upon us. 
Our Father, which art in heaven, ^c. 
Jind lead us not into Temptation. 
Answer. 
But deliver us from evil. Amen. 

Priest. 
Enter not (O Lord) into Judgment with thy Servant. 
Answ. For in thy sight no living creature shall be justified. 
Priest. From the gates of Hell, 
Answ. Deliver their souls, O Lord. 



5 Durand. Rational- 1. 7. c, 35. Man. Sarisb. fol .107. 

3sg 



522 Of the Order for ihe Burial of Hit Dead, 

Chap. XII. {;jow far^ and in what sense, Prayers for the Dead were 
~^- used by the primitive Church, I have already had occa- 
sion to show^ And how different the prayers for de- 
parted souls, in our first Common Prayer Books, were 
from those which the Church of Rome makes use of, 
and how inconsistent with their doctrine of Purgatory, 
may be gathered from the paragraph which 1 there 
transcribed out of the old prayer for ihe ivhole state 
ofChrist^s Church ; and will farther appear from this 
prayer in the Burial-Office, which I have here insert- 
ed, as well as from others which I shall have occasion to 
transcribe by and by. All therefore I shall say in 
reference to them here, shall be only to note once for 
all, that whatever in that book related directly and im- 
mediately to the Dead was all thrown out of the second 
Liturgy, at the instance of Calvin and his old friend 
Bucer. There was one clause indeed permitted to 
stand till the last review, viz. in the prayer that imme- 
diately follows the Lord's Prayer, in which, till then, 



Priest. / believe to see the goodness of the Lord, 

Answ. /?i the land of the living. 

Priest. O Lord^ graciously hear my prayer^ 

Answ. And let my cry come unto thee. 
Let us pray. 
O Lord., with whom do live the spirits of (hem that be dead ; 
and in whom the souls of them that be elected, after they be 
delivered from the burden of the flesh, be in joy and felicity : 
Grant unto this thy servant, that the sins which he hath com- 
mitted in this world be not imputed unto him, but that he, es- 
caping the gates of hell, and pains of eternal darkness, may 
ever dwell in the regions of light, with Abraham, Isaac^ and 
Jacob, in the place where there is no weeping, sorrow, nor 
heaviness : and when that dreadful day of the general Re- 
surrection shall come, make him to rise also with the just and 
righteous ; and receive this body again to glory., then made, 
pure arid incorruptible : set him on the right hand of thy Son 
Jesus Christ, among thy holy and elect, that then he may hear 
with them these most sweet and comfortable words : Come to 
me, ye blessed of my Father, possess the kingdom which hath 
been prepared for you from the beginning of the world. Grant 
this^ we beseech thee, O merciful Father^ through Jesus Christ 
our Mediator and Redeemer. Amen, 



6 See Chap. VI. Sect. XI. page 285. 



Of the Order for the Burial of the Lkad. 523 

we prayed, that wc w<th this our brother, and all Sect. Ilf. 
other departed in the true faith of God's holy name, might '" 

have our perfe:A consummation and bliss, ^c. Nor did the 
Presbyterians at the Savoy Conference make any other 
objection against this clause, than what they did in gen- 
eral against all that expressed any assurance of the de- 
ceasea party's happiness which they did not think pro- 
per to be said indifferently over all that died^- How- 
ever, upon the review of the Common Prayer afterwards, 
these words were left out. Not but that the sentence, 
as it is still left standing, may well enough be understood 
to imply the Dead as well as the Living ; for we pray 
(as it is now) that we, with all those that are departed in 
the true faith of God''s holy name, may have our perfect con' 
summation and bliss ; which is not barely a supposition, 
that all those, who are so departed, will have their per- 
fect consummation and bliss ; but a prayer also that they 
may have it, viz, that we zoith them, and they with us, may 
be made perfect together, both in body and soul, in the 
eternal and everlasting glory of God. For " though 
" (saith Bishop Cosin upon this very prayer) the souls of 
" the faithful be in joy and felicity ; yet because they 
^'are not in such a degree of that joy and felicity, as that 
" they can never receive no more than they have already; 
^f therefore in the latter part here of this our prayer, 
" we beseech God to give them a full and perfect consume 
^' mation of bliss both in body and soul, in his eternal king- 
*' dom of glory, which is yet to come. And whatsoever 
*• the effect and fruit of this prayer will be, though it be 
*' uncertain ; yet hereby we show that charity which 
" we owe to all those that are fellow-servants with us to 
" Christ : and in this regard our prayers cannot be con- 
" demned, being neither impious nor unfit for those that 
" profess the Christian religion. For in like manner, if 
" I should make a prayer to God for my father or rnoth- 
" er, for my brother or sister, for my son or daughter, 
" or any other friend of mine who were travelling in a 
" journey, beseeching him that he would prosper them 
*' in their way, and keep them from all danger and sick- 
" ness, till they should safely and happily arrive at 
" their journey's end, and the place where they desire 
" to be ; although at the same time, when I prayed this 
*' for them, peradventure they be arrived at the place 
**"already (which I knew not) with all safety, and met 

7 See their Exceptions against 31, 4to. 1661. or in Baxter's Nar- 
the Book of Common Prater, page rative of his own Life, page 332, 



524 Oftht Order for the Burial of the Dead, 

©hap. XII. " with no danger or diseases by the way, whereby all 

r " my prayer is prevented ; yet the solicitude and chari- 

" ty, in the mean while, that I had for them, cannot be 
"justly or charitably reprehended by any others^" 
Much to the same purpose just before: ""Although (saith 
" he) it cannot be exactly and distinctly declared what 
" benefit the Dead receive by these prayers which the 
" Living make for them ; yet if there be nothing else, 
" there is this at least in it, that hereby is declared the 
" communion and conjunction which we have still with 
*' one another, as members of the same body whereof 
" Christ is the headV So also before him Bishop 
Overal, in his notes upon this same place: " The Puri- 
*' tans (saith he) think that here is prayer for the Dead 
" allowed and practised by the Church of England ; 
" and so think 1 ; but we are not both in one mind for 
" censuring the Church for so doing. They say it is 
" popish and superstitious ; I for my part esteem it pious 
" and christian. The body lies dead in the grave, but 
*' by Christ's power and God's goodness shall men be 
" raised up again : and the benefit is so great, that sure 
" it is worth the praying for: because then we may 
' "pray for what we ourselves or our deceased brethren 

" as yet have not, therefore doth the Church pray for 
" the perfect consummation of bliss both in soul and body^ 
" to be given to our brethren departed. We believe 
" the Resurrection ; yet may pray tor it as we do for 
" God^s Kingdom to come. Besides, prayer for the Dead 
" cannot be denied but to have been universally used of 
" all Christians in the ancientest and purest times of the 
" Church, and by the Greek lathers, who never admit- 
" ted any Purgatory, no more than we do, and yet pray 
" for the Dead notwithstanding. What though their 
"souls be in bliss already? they may have a greater 
" degree of bliss by our prayers: and when their bodies 
^' come to be raised and joined to their souls again, 
" they shall be sure of a better state. Our prayers for 
" them then will not be in vain, were it but for that 
" alone^V But to return. 
The §. 3. By the first Common Prayer, both the Psalms 

Lesion ^'^'^ and Lesson, with the suftrages above mentioned, were to 

whether 

ever to be B See the additional Notes to 9 See the additional Notes to 

•mitted. Dr, Nichols on the Common Pray- Dr. Nichols on the Comm. Prayer, 
er, page 6«r. p. 64. 

10 Ibid. 



Of the Order for the Burial of the Dead. 525 

he said in the church cither before or after the Burial of the Sect. IV" 
Corpse. But from that lime to the Restoration of King " 
Charles, the Lesson (for 1 have observed during all that 
time there were no Psalms) was appointed to he read 
wrherever the grave was, whether in the church, or 
church-yard, immediately after the sentence taken out 
of the Revelation. But the Presbyterians objecting, 
that this exposed both Minister and People to many in- 
conveniences, by standing in the air ^\ there was a ru- 
bric added at the last revi( w% which orders, that the 
Psalms and Lesson shall be said, q//er they come into the 
ehurch : so that now. 1 suppose, it is again left to the 
Minister's discretion (as it was in the rubric of the first 
book of King Edward) whether he will read them be- 
fore or after the Burial of the Corpse. For the second 
rubric at the beginning of the office permits him to go 
to the Church or to the Grave^ i. e. to either of them di- 
rectly, which he pleases : nor is there any farther direc- 
tion, that if he goes into the Church, it shall be before 
he goes to the grave: but only that after they are come 
into the Churchy one or both of the Psalms shall be read 
with the Lesson that follows; and zuhen they come io the 
Grave^ the rest of the devotions that are to be used. 

I know some are of opinion, that the design of the ru- 
brics, as they are w >rded now, is to give liberty to the 
Minister to go immediately to the Grave, and so wholly 
to o.nit the Lesson and Psalms: but if that were the design 
of them, one would have expected some hint, that they 
might be omitted ; whereas the expression in the rubric 
after they are come into the Church seems to suppose that 
either first or last they will come thither. I am therefore 
rather inclined to think, that the meaning of leaving the 
rubric, so dubious is, that if the Minister go directly 
into the Cliurch^ihe Grave being there, he should use the 
Psalms and Lesson before the Burial : but if the Grave 
be without the Church, he may first go thither to bury 
the Corpse, and then afterwards, to prevent any incon- 
veniency from the air, proceed to the Church itself, to 
read the Psalms and Lesson, according to the rubric in 
the first Common Prayer. For 1 do not know any in- 
stance in the whole Liturgy besides, where the Minister 
is at liberty to leave out so considerable a part of an 
office, when it is so proper to be used. But I only give 
this as my private opinion : for I know it belongs to a 

11 See Exceptions as beft)re. 



526 Of the Order for the Burial of the Dead^ 

Chftp. XII. much higher authority to appease diversity^ and to resolve 
~ doubts concerning the manner how to understand, do, and 
execute, the things contained in this book^^,* 

12 See the Preface concerning the Service of the Church. 

♦" It must be admitted, I think, that the clergyman is required to 
perform the entire office, sinc^i there is not the least intimation in the 
book, that any part of it may be dispensed wifh. To omit the Psalms 
and the Lesson, is to omit more than one half of the whole, which it 
is not pretended that a minister may do in any other instance. Hence 
I conclude, that the minister may go first to the grave and then to the 
church, or v>ee versa^ as his discretion may direct, but he must per- 
form the service te be used at the grave, and that to be said in the 
church, at the places where they are respectively appointed to be 
performed : That is, the Psalm and lesson may be said, " either be- 
fore, or after the burial of the Corpse,'' as it is expressly stated in 
Edward's first Book. 

*' To those that still think the Psalm and Lesson may be omitted, 
I have further to observe that to omit the service at the grave, is as 
reasonable in itself, and exactly as agreeable to the regulations of our 
church. Whatever argument can be brought to prove, that the 
minister may refuse to read the service appointed to be used in the 
church, will equally prove, that he may refuse to perform, what he is 
directed to perform at the grave. 

*' Again, though it is not expressly stated in the Rubric, yet it is 
understood by the C Church, and ought to be explained to the people, 
that • the prayers and exhortations in tiie Burial office are not for the 
benefit of the dead, but for the instruction and comfort of the living.' 
Whether the Psalm and Lesson be read before or after the interment ; 
whether the corpte is or is not taken into the church, are in their 
own nature matters of iBdiflference ; and so the church has left them. 
Still the Psalms and the Lesson are so exceedingly proper for the oc- 
casion, that I presume few clergymen would be disposed to omit 
them, even if they had^ what in this instance they have not, a discre- 
tionary power. 

" When the rubrics were formed, there was a reason for the minis- 
ters going to the grave in the first pia«e, which does not at present 
exist. It ivas t'en in some places not uncommon to bury the poorer 
people without a ctffin, the body being wrapped in some thick coarse 
clothing. On such occasions there might be an obvious reason for 
not admitting the corpse to be brought into the church. And even 
^t present, where the deceased may have died of the small pox, or 
any other infectious disease, or when the body is putrid, or otherwise 
offensive, the minister for the sake ot the health of the company at- 
tending the funeral, as well as on accousit of the congregation who 
may assemble the same, or the following day, would not I conceive 
exercise his discretion improper y, if h§ should go first to the grave, 
and then into the church." — Shepherd. 

As the rubrics on the subject of goin^ into the church or to the 
grave are substantially the same in the American, as in the English of- 
iSce, it seemed proper to lay before the reader the sentiments of so emi° 
nent a rituahst as Shepherd ; and it will be seen that he agrees with 
"Wheatly in opinion that the part of the Burial service to be used in 
the Church should never be omitted. Bishop Mant has inserted in 
hi« Commentary copious extracts from Wheatly and Shepherd on this 
point, wit/iout any additional remarks ; whence it is to be inferred 
that he approves their opinion. I* is equally proper however to re^' 



of the Order for the Burial of the Dead, 527 

Se€t. V. 

Sect. V. Of the Devotions and Solemnity to be used "" 
at the Grave, 

When the body is stript of all but Us grave attire, The Medi- 
and is just going to be put into the ground, it is most Jj*' Q^^^y^ ^ 
like to make the deepest impression upon us, and to 
strike us with the most serious apprehensions of our 
mortality. This happy opportunity the Church is un- 
willing to lose ; and therefore, whilst we are in such 
good dispositions of mind, she presents us with a noble 
strain of devotion, consisting of a meditation on the 
shortness, and misery, and uncertainty of life, together 
with an acknowledgment of our dependance on God, 
whom yet we have disobliged and offended with our 
sins. However, we presume to fly to him for succour, 
and beg of him to preserve us from eternal Death here- 
after, and to support us under the pains of temporal 
Death here. 

II. Next after this follows the solemn interment : im- Thefaking 
mediately before which the Gentiles took their leave of leaveofthe 
their deceased friends, by bidding them Farewell for ^^^J* 
tver^^. And the ancient Christians used to give a part- 
ing kiss of charity, just as the body was about to be put 
into the grave, to declare their affection, and evidence 
that he died in the unity and peace of the Church ", a 
custom still retained in the Greek Church ^ and in some 
of the northern parts of England. 

§. 2. As for the Posture or Position of the Corpse in The Posi- 
the grave, it hath been always a custom to bury them *'°" °^ *^® 

° •' "^ Corpse m 

13 Tirg. Mn. 11. v. 97. Alex, 150. A. Durand. RationaU I. 7. *^®^"^*' 
%h Alex. 1. 3. c. 7. c. 35. 

14 Dionjs. Areop. c. 7. pag. 15 Eucholog. pag. 535. 

mark that a different constraction has been common in America ^ 
arising partly perhaps from necessity. In this country the burial 
grounds are often at a very considerable distance from the churches, 
which renders it inconvenient if not impracticable to go to both. In 
this case, that part of the service appointed to be used in the church 
is omitted, or is used at the house of the deceased. And even where 
the burial gr#und is near the Church, the severity of heat and cold 
in our climate is so mueh greater than in that of England, that it has 
been thought a measure of mercy to have the whole service in the 
church. It is submitted however to the consideration of those whose 
right it is " to appease diversity and to resolve doubts" among their 
clergy, whether it is not best to adhere strictly to the construction 
of the English ritualists, whenever the necessity of the case, or a due 
regard to the health of the persons present, do not seem to demand 
a contrary practice.— ,4 m. Ed, 



528 Of the Orchrfor the Burial of the Bead. 

Ghap XII. with their Feet eastward and their Face upwards, that so 

at the Resurrection they may be ready to meet Christ, 

who is expected from the East^ and that they may be 
in a posture of prayer as soon as they are raised ^^ 
•^^^i?'^T' 5* '^* "^^^ casting Earth upon the body was esteemed 
Ilp^on the^ an act of piety by the very Heathens ^^ ; insomuch 
Body. that to find a body unburied, and leave it uncovered, 
was judged amongst them a great crime ^^ In the 
Greek Church triis has been accounted so essential to 
the solemnity, that it is ordered to be done by tiie Priest 
himself ^^ And the same was enjomed by our own 
rubric m the first Common Prayer of King Edward VI. 
But in our present Liturgy it is only ordered that it 
shall be cast upon the body by some standing by: and so 
it is generally left to one of the Bearers, or Sexton, who, 
according to Horace^'s description*^ gives three casts of 
earth upon the body, or coffin, whilst the Priest pro- 
nounces the solemn form which explains the ceremony, 
viz, Earth to Earthy Ashes to Ashes, Dust to Dust, 
The form §. 4. And indeed the whole form of words, which the 
of words; ppiggj; jg to use whilst the ceremony is performing, is 
very pertinent and significant"*". The phrase of com- 
mitted his body to the ground, implies, that we deliver it 
into safe custody, and into such hands as will faithfully 
restore it again. We do not cast it away as a lost and 
perished carcase ; but carefully lay it in the ground, as 
having in it a seed of eternity, and in sure and certain 
hope of the Resurrection to eternal life : not that we be- 
lieve that every one we bury shall rise again to joy and 
felicity, or profess this sure and certain hope of the Res- 
urrection of the person that is now interred. It is not 
HIS Resurrection, but the Resurrection that is here ex- 
pressed ; nor do we go on to mention the change of 
HIS body, in the singular number, but of our vile body, 

* In the first Common Prayer Book of King Edward VL 
the beginning was different from what it is now. — Then the 
Priest, casting Earth upon the Corpse, shall say, I commend 
thy f^oul to God the Father, Almighty, and thy Body to the 
groundf Earth to Earth, Sfc, 

16 Dnrand. ut supra. 19 Goar. Eacholog. Ofilde. Ex- 

17 iElian. Var. Hist. 1. 5. c. eq. pag. 538. 

14. 20 Injecto ter pulvere. Horaf, 

18 Horat. 1. 1, Od. 28. v. 36. ut supra. 



Of the Order for the Burial of the Dead. 529 

which comprehends the bodies of Christians in general.* Sect. V. 
That this is the sense and meaning of the words, may ' 
be shewn from the other parallel form, which the Church 
has appointed to be used at the Burial of the Dead at 
Seat, And this being a principal article of our faith, it 
is highly reasonable that we should publicly acknowl- 
edge and declare our steadfastness in it, when we lay 
the body of any Christian in the grave. 

III. After the foregoing form follows a conso/afori/ The Sen- 
Senltnce from Rev. xiv. 3, to be said by the Priest alone, tence out 
or to be sung by him and the Clerks together. The ^^ ^^^ ^^* 
propriety of it to the present solemnity occasioned its 

being used in the Western Church many centuries ago^*. 
it is a special Revelation that was made to St John, and 
ordered to be recorded for ever by him, to be a per- 
petual consolation in relation to the state of departed 
Saints. For since Jesus hath now conquered Death, 
from henceforth blessed are the Dead which die in the Lord, 
They are no more to be lamented, but to be the subjects 
of our joy. The Spirit assures us, that they rest from 
their Labours^ their work is done, their warfare accom- 
plished, and now they enjoy crowns of victory as the 
rewards of their pains. 

IV. But though the deceased rest from //leir labours, The Lord'* 
yet we are in the midst of ours : and therefore in the Prayer. 
next place we proceed to pray for our own salvation, 

*To avoid the possibility of (he misconstruction here referred to, 
instead of *' in sfure and certain hope of the resurrection to eternal 
life through," &c. the American office runs thus : *' looking for the 
general resurrection in the last day and the life of the world to come^ 
through our Lord Jesus Christ.'''* The reader will perceive that this 
alteration is derived from the parallel form here mentioned and quo- 
ted in the margin as explaining the sense of the language used in the 
English office. A7n. Ed. 



t We therefore commit his Body to the Dfep^ to be turned 
into Corruption, looking for the Resurrection of the Body (^when 
the Sea shall give up her Dead) and the Life of the World to 
come^ through our Lord Jesus Christ, 'ooho at his coming shall 
change our vile Body, ^c. 



21 Darandi Rational. 1. 7. c 35. Man. Sarisb. fol. 13r, kc, 
Txt 



5J0 Oftht Ordtr for the Burial of the Dead. 

Chap. XII. and the consummation of our awn happiness, beginning 
■ first (as in most other offices) with the lesser Litany* and 

Lord'^s Prayer* 
The two y^ After this follow two other Prayers : in each of 
rayers. ^yjjjj,jj there is such a noble mixture of acts of Faith and 
Hope concerning the state of our deceased friend, and 
of prayers and petitions for our happiness with him, as, 
being duly attended to, will effectually pacify that un- 
necessary grief, which is pernicious to ourselves, with- 
out benefiting the deceased ; and will turn our thoughts 
to a due care of our own souls, in order to our meeting 
again, with infinitely more joy, than we now part with 
sorrow and grief. 
Hope of §, 2. Against the last of these prayers it is often ob- 
th« party's jp(.j_g(j^ that we make declaration of Hope that all we 
how^much ^"^y ^^^ saved. In order to appease the scruples 
it necessa- about which, as far as the nature of the expression will 
rilyim- bear, we desire it may be considered, that there are 
P"®** very different degrees of Hope, the lowest of which is 
but one remove from Despair. Now there are but very 
few, with whom we are concerned, that die. in a state so 
utterly desperate, as that we may positively affirm they 
are damned ; which yet we might do, did we absolutely 
and entirely despair of their salvation. It remains 
therefore that we must have some, though very faint 
hopes of their salvation : and this seems sufficient to 
warrant this declaration, especially if it be pronounced 
as faintly as the hope itself is entertained. However, 
it must be confessed, that it is very plain, from the whole 
tenor of this office, that the compilers of it, presuming 
upon a due exercise of discipline, never supposed that 
any would be offered to Christian Burial, who had not 
led Christian lives. But since iniquity hath so far pre- 
Tailed over the discipline of the Church, that Schisma- 
tics, Heretics, and all manner of vicious livers, escape 
its censures, this gloss seems the best that our present 
circumstances will admit of. And if it be not satisfacto- 
ry, there seems to be no other remedy left, than that 
our governors should leave us to a discretionary use of 
these expressions, either till they be altered by public 
authority, or, which is much rather to be wished, till 
discipline be so vigorously exercised, that there be no 
offence in the use of them.t 

♦ The lesser Litany U omitted in the American office. Am. Ed, 
t As important alterations have been made in these two 
prayers in the American Prayer Hook, with a view of re- 



Of the Order for the Burial of the Dead. 531 



§. 3. The Prayer, against which this objection is Sect.v, 
made, is in our present Common Prayer Book called -• ^ 
The Collect : the reason of which is, because in King J?*^^^^ jj^^ 
Edward's first book, at the end of the Burial-Office, there commu- 
is an order for The Celebration of the holy Communion, nion at 
zohen there is a Burial of the Dead. The forty-second Funerah 
Psalm is appointed for the Introit? The prayer I am Appointed, 
now speaking of, with a little alteration at the end, 
which I shall give by and by, stands there for the Col- 
lect; 1 Thess. iv. 13, to the end, is ordered for the 
Epistle ; and for the Gospel, St. Johq vi. 37 to 48. 

Receiving the Eucharist at Funerals is not without 
precedents in the ancient Church^. Bishop Cosin was 
of opinion, that " the design of it was to declare, that 
" the dead person departed out of this life in the public 



22 Vide Condi. Carthag. Can. 
44. ap. Betrereg> Pandect. Can. 
vol. i p. 567, et vol. ii, p. 207 
Aug. de Fanere Matris suae Mon- 



icae, Lib; Confess. 9. c. 12. et 
Possid. de Morte. et Fu^ere Au-» 
gust, in ejusdem Vita. 



moving the objections which not only the ignorant and mis- 
intormed,bat many pious and intelligent persons have made 
to the English office ; and as these objections have been 
sometimes advanced against the American service, from 
want of knowing the alterations ; it will not be displeasing 
to the reader to see these parts of the two offices collated, 
the parts altered being in italics. 



ENGLISH. 

Priest. 

Almighty God, with whom do 
live the spirits oUhem that depart 
hence in the Lord ; and with 
whom the souls of the faithful, are 
in j' y and felicity ; we give thee 
hearty thanks, for that it hath 
pleased thee to deliver this our 
brother out of the miseries of this 
sinful world ; beseeching thee, that 
it may please thee of thy gracious 
goodness, shortly to accomplish the 
number of thine electa and to hast 
en thy kingdom ; that we, with all 
those that are departed in the true 
faith of thy holj name, may have 
our perfect coosummation and 
bliss, both ii^ body and soul, in thy 
eternal and everlasting glory, 
through Jesus Christ our Lord. — 
%^men. 



AMERICAN. 

Then the Minister shall say oTifi 
or both of the following prayers, at 
his discretion 

Almighty God, with whom do 
live the Spirits of thost who depart 
hence in the Lord; and with 
whom the souls of the faithful, af- 
ter they art delivered from the 
burthen ofthejleshyZxe in joy and 
felicity ; we give thee hearty 
thanks for the good examples of all 
those thy servants^ who having 
finished their course infmith, do 
n»w rest from their labours, Arui 
we beseech thee that we, with all 
those wh9 ar« departed in the true 
faith of thy holy name, may have 
our perfect consummatian and 
bliss, both ^n body and soul, ia 
thy eternal and everlasting glory, 
through Jesus CbrisI our Lord' 
Amen, • 



532 Of the Order for the Burial of the Bead. 



ehap XII. 



"faith and unity of the Catholic Church of Christ, 
'* From whence, saith he, we learn, what the reason 
" was, that Monica, the mother of St. Augustine, so 
" much desired to be remembered at the Altar after her 
*' Death, which was not (as the fond and ignorant sort 
*' of people among the new Roman Catholics imagine) 
" to fetch her soul so much the sooner out of Purgatory, 
" (for the Papal Purgatory fire was not then kindled or 
" known ;) but partly to testify her faithful departure 
" in the religion and communion among all other good 
'* Christians j and partly to have praise and thanks- 
** givings rendered to Almighty God, for her happy de- 
*' parture out of this world to a better ; and partly also, 
" that by the prayers of the Church, made at the cele- 
'^ bration of the holy Eucharist, and by virtue of Christ's 

* death and sacrifice therein commemorated, she might 

• obtain a joyful Resurrection of her body out of the 
*' grave, and have her perfect consummation of glory, 
'' both in body and soul, in God's everlasting kingdom^V 



The Collect 
O merciful God, the Father of 
our Lord Jesus Christ, who is the 
resurrection and the life, ip whom 
whosoeTer believeth shall live, 
though he die ; and whosoever 
liveth and believeth in him &hall 
not die ieternally ; wlo also hath 
taught us, by his holy Apostle 
Saint Paul, not to be sorry as men 
without hope, for them that sleep 
in him ; we mttkly beseech thee, 
O Father, to raise us from the death 
of sin unto the life of righteousness ; 
that when we shall depart this life, 
we may rest in him, as our hope 
19, THIS OUR brother DOTH ; and 
that at the general resurrection in 
the last day, we may be found ac 
ceptable in thy sight ; and receive 
that blessing, which thy well be- 
loved son shall then pronounce to 
all that love and fear thee, saying, 
Come, ye blessed children of my 
Father, receive the kingdom pre- 
pared for you from the beginning 
of the world : grant this, we be- 
seech thee, O merciful Father, 
through Jesus Christ, our Medi- 
ator and Redeemer. *Amtn„ 

23 See Bishop Cosin's Note up- 
on this Collect, in Dr. Nicholas 
additional Notes p. 65. As also- 



O merciful God, the Father of 
our Lord Jesus Christ, who is the 
ressurrection and the life, in whom 
whosoever believeth, shall live, 
though he die ; and whosoever 
liveth and believeth in him, shall 
not die eternally ; who also hath 
taught us, by his holy Apostle 
Saint Paul, not to be sorry, as men 
vrithout hope, for those who sleep 
in him ; we /iwm6Z2/ beseech thee, 
O Father,to raise us from the death 
of sin unto the life of righteousness; 
that when we shall depart this life, 
we may rest in him, *♦*♦♦*♦ 
44tt**if*****'¥**. and 
that at the general resurrection in 
the last day, we may be found ac- 
ceptable in thy sight ; and receive 
that blessing, which thy well be- 
loved son shall then pronounce to 
all who love and fear thee, saying. 
Come, ye blessed children of my 
Father, receive the kingdom pre- 
pared for you from the beginning 
of the world : grant this, we be- 
seech thee, O merciful Father, 
through Jesus Christ, our Medi- 
ator and Redeemer. Amen, 

another Note of Bishop Overalls 
to the same purpose, in the same 
place. 



Of the Order for the Burial of the Dead, 533 

•' Innocent (saith Mr. PEstranfice) was this rite, whilst it Sect 
" preserved its first intent : but it degenerating from its " 
'' original purity, by Masses and Dii ge? sung for the 
'"' souls of the Dead, wisely was it done of our second 
"reformers, to remove not only the evils themselves of 
" such heterodox opinions, but even the occasions of 
" them also, viz, the Communion used at Burials 2'*." 
Which being so evident as to matter of fact, (for ihc se- 
cond book of King Edward was published without it) 
it may seem something strange, now it came to be re- 
printed in the Latin translation of Queen Elizabeth's 
Common Prayer Book, in the second year of her reign. 
That this was not a translation of a private pen not 
licensed by authority, and so the effect of mistake, or a 
clandestine practice, (as Bishop Sparrow conjectures^^',) 
is plain from its being done by the command of the 
Queen, and by her recommendation of it to the two 
Universities, and to the Colleges of Winchester and 
Eton ; and particularly by the express words of her 
Majesty's Proclamation, wherein she declares, that 
some things peculiar at the Funerals of Christians she had 
added and commanded to be used, the Act for Uniformity^ 
set forth in the first year of her reign, to the contrary not~ 
withstanding^^. Perhaps it might have been ordered 
for the same reason, that I have supposed the reserva- 
tion of the elements was allowed, or indulged to those 
learned societies by the same book% viz. because they 
were in less danger of abusing it, and it might contri^ 
bute to reconcile them the easier to the Reformation. 

I have already hinted that the close of the prayer, 
which is called the Collect in our present office, was 
different, as it stood in the first Common Prayer, from 
what it is now. The present conclusion of it was taken 
from the end of another prayer, which was then in this 
office ; but of which the beginning has ever since been 
left out : but the best way to give the reader a clear 



24 Alliance of Divine Offices, decantanda adjungi praecipimus, 
pag. 303 Statute de Ritu Publicanim Pre- 

25 See the Bishop's Answer to cum. Anno prinio Regni nostri 
some Liturgical Demands, at the promulgato, in contrarium non 
end of his Rationale on the Com- obstante Bishop Sparrow's Col- 
mon Prayer, }. 10 lection, page 202 

26 Peculiaria quaedam in Chris- 27 See Appendix to Chap Xt. 
lianonim Funeribus et Exequiis Sect. I. *. 2. pag. 500. 



534 Oftht Order for ihe Burial of the Dead. 

Chap. XI I. notion of it, is to transcribe the prayers at the bottom 

The Blesfi^ ^^ '^® P^S®» whither therefore I refer him*. 

ing ' §. 4. The Blessing was added at the end of the whole 

office at the last review, of which eno ugh has been said 

in other places. 
The Peal, §. 5, Xij^ whole solemnity is concluded with another 

Peal, which the same canon ^^ orders after the Burial, 

that appoints one before it. 

28 Canon LXVII. 



♦After the Sentence, / heard a Voice from Heaven^^c. fol- 
lowed, Let us pray. 

We commend into thy hands of mercy, [most merciful Father,) 
the Soul of this our Brother departed, N. And his Body we 
commit to the earth, beseeching thine infinite goodness to give 
ns grace to live in thy fear and love, and to die in thy favour : 
that when the Judgment shall come^ which thou hast commit- 
ted to thy well-beloved Son, both this our brother, and we, may 
he found acceptable in thy sight, and receive that blessing which 
ihy well-beloved Son shall then pronounce to all that love and 
fear thee, saying. Come ye blessed Children of my Father, re- 
ceive the kingdom prepared for you before the beginning of the 
world. Grant this, merciful father, for the honour of jesu^ 
Christ our only Saviour, Mediator, and Advocate. Amen. 

TTiis Prayer shall also be added. 

Almighty God, we give thee hearty thanks for this thy ser- 
vant, whom thou hast delivered from the miseries of this wretch' 
ed world, from the Body of Death, and all Temptation ; and, 
as we trust, hast brought his Soul, which he committed into 
thy holy hands, into sure consolation and rest. Grant, we be- 
seech thee, that, at the day of Judgment, his Soul and all the 
Souls of thy Elect, departed out of this Life, may with us, and 
we with them, fully receive thy promises, and be made perfect 
all together, through the glorious Resurrection of thy Son 
Jesus Christ our Lord. 

These were the two Prayers which were then used instead 
of the Prayers that are used at present : the last of which 
was then the Collect appointed for the Communion office, 
except that instead of the latter part of it, which we see 
was the conclusion of another form in King Edward's book, 
it ended thus : 

And thaty at the general Resurrection in the last day^ both 
OTj?_j and this our brother departed, receiving again our bodiesj. 



Of the Thanhsgiving of Women after Child-Birth. 5^5 



CHAP. XIII. 

Of the Thank sgimns of Women after CHILD 
BIRTH, commonly called The Churching 
OF Women. 

The Introduction. 

One would think that, after an office /or the Burial o/In froduct> 
the Dead^ no other should be expected : and yet we " p^ 
see here another rises to our view, which the Church ^^ a^fter*^ 
has appointed for the use of such Women as have been the office 
safe delivered from the great Pain and Peril of Child- ^^ t^e ^'• 
Birth, and which she has placed in her Liturgy after ^gad. 
the office foregoing, to intimate, as it were, that such a 
Woman's Recovery is next to a Revival or Resurrec- 
tion from the Dead. For indeed the Birth of Man is 
so truly wonderful, that it seems to be designed as a 
standing demonstration of the omnipotence of God. 
And therefore that the frequency of it may not diminish 
our admiration, the Church orders a public and solemn 
acknowledgment to be made on every such occasion 
jby the Woman on whom the miracle is wrought; who 
still feels the bruise of our first Parents' Fall, and la- 
bours under the curse which Eve then entailed upon 
her whole Sex. 

§. 2. As to the original of this custom, it is not to be naUn?' ^ 
doubted, but that as many other Christian usages re- 
ceived their rise from other parts of the Jewish econ- 
omy, so did this from the rite of Purification, which is 
enjoined so particularly in the twelfth chapter of Le- 
viticus. Not that we observe it by virtue of that pre- 
cept, which we grant to have been ceremonial, and so 
not now of any force ; but because we apprehend some 
moral duty to have been implied in it by way of analogy, 
which must be obligatory upon all, even when the cere- 
mony is ceased. The uncleanness of the Woman, the 



mnd rising again in thy most gracious favour, may, -with all thj 
elect Saints, obtain eternal joy. Grant this, Lard God, by 
the means of our Advocate Jesus Christ,who with thee and tlip 
Holy Ghost livethand rei^neth one God for ever, Amen 



536 Of the Thanksgiving of Women after Child-Births 

Ghap.XlIt. set number of days she is to abstain from the Taber- 

— nacle, and the sacrifices she was to offer when she first 

came abroad, are rites wholly abolished, and what we 
no ways regard : but then the open and solemn ac- 
knowledgment of God's goodness in delivering theMoth- 
er, and increasing the number of Mankinds is a duty 
that will oblige to the end of the world. And there- 
fore though the Mother be now no longer obliged to 
offer the material sacrifices of the Law ; yet she is 
nevertheless bound to offer the evangelical sacrifice of 
Praise. She is still publicly to acknowledge the Bless- 
ing vouchsafed her, and to profess her sense of the 
fresh obligation it lays her under to obedience. Nor 
indeed may the Church be so reasonably supposed to 
have taken up this rite from the practice of the Jews, 
as she may be, that she began it in imitation of the bless- 
ed Virgin, who though she was rather sanctified than 
defiled by the Birth of our Lord, and so had no need 
of Purification from any Uncleanness, whether legal or 
moral ; yet wisely and humbly submitted to this rite, 
and offered her praise, together with her blessed Son^ 
in the Temple^^ And that from hence this usage was 
derived among Christians, seems probable, not only 
from its being so universal and ancient.that the beginning 
of it can hardly any where befound^° ; but also from the 
practice of the Eastern Church, where the Mother still 
brings the Child along with her, and presents it to God 
on her Churching day ^\ The Priest indeed is there 
said to purify them : and in our first Common Prayer, 
this office with us was entitled The Order of the Purifica- 
tion of Women. But that neither of these terms implied, 
that the Woman had contracted any Uncleanness in 
her state of Child-bearing, mvay not only be inferred 
from the silence of the offices both in the Greek Church 
and ours in relation to any Uncleanness ; but is also 
farther evident from the ancient laws relating to this 
practice, which by no means ground it upon any im- 
purity, from which the Woman stands in need to be 

29VideChry£ost.etTheophylact. lioth. Patr. torn. vi. Honorius So- 

in Luc. ii. 22. Jitar. 1. 1. c. 146- ut citat. ap. 

3j VideDionys. Alexandr.Can. Goar. in Eucholog. See also Pope 

2. apud Bevereg. Concil. torn. ii. Gregory's Answer to the eighth 

pas. 4. Novel. Const. Leon. Aug. Question of Augustin the Monk^ 

ISovel. 17. ap. Balsam, in loc, in Mr. Johnson, A, D. 601. 8'{.2. 
]3ionysii ap. Bever. ut supra. Can. 31 Vide Simeon. Thessalonic. 

Poeaitcut. Greg. 3. cap. 30. Bib- in Not. ad Eucholog. p. 329. 



Of the Thanksgiving of Women after Child-Birth, 537 

purged ^2^ And therefore, when our own Liturgy came Sect.?, 
to be reviewed, to prevent all misconstructions that ~— 
might be put upon the word, the title was altered, 
and the office named, (as it is still in our present Com- 
mon Prayer-Book,) The Thanksgiving of Women after 
Vhild'Birth, Commonly called the Churching of Women, 

Sect. J. Of the Rubric before the Office,"^ 

IN the Greek Church the lime for performing this office The "Wo- 
is limited to be on the fortieth day^^ ; and therefore the ™^n '"^e 
office with them is called, the Prayerfor a Woman forty ^^ Jhemu- 
days after Child-bearing*. But in the West the time was al tioie 
never strictlj^ determined,as will appear from the Salisbu- after her 
ry Manual, which was ©fuse here in England before the <^^''v^ry« 
Reformation, where the old rubric runs thus : JVo/e, That 
Women after Child'birth may come to Churchy and, giving 
thanks, be purified whenever they will, and they are nut guil- 
ty of any sin in so doing: neither is the entrance of the 
Church to be denied them, lest we turn their punishment into 
a crime ; but if out of reverence, they will abstain for some 
time, their devotion is not to be disallowed^^. And as this 
was consonant to the ancient canons of the Church in. 
relation to this affair, so is it agreeable to our present ru- 
bric ; which does not pretend to limit the day when the 
Woman shall be churched, but only supposes that she 
will come at the usual time after her delivery. The usual time 
is now about a month : for the Woman's weakness will 
seldom permit her coming sooner. And if she be not 
able to come so soon, she is allowed to stay a longer 
time ; the Church not expecting her to return her thanks 
for a blessing before it is received. 

§. 2. It is only required that whenever she does it, she The Office 
shall come into the Church, And this is enjoined, first, for *« be al- 
the honour of God, whose marvellous works in the form- ^""'^y^^ 
ation of the Child, and the preservation of the Woman, fn the°^ 



Church. 



• In the American Prayer Book, there are two rubrics, of which 
thi« is the second The first provides that the whole of the Service or 
the concluding prayer alone may be used at the discretion of the Min- 
ister. Am, Ed, 



32 See the places cited above 34 Eucholo^. p. 324* 

in Note 30, 35 Manual. Sarisb. Rubric, post 

33 Simeon. Thessalonic. ut su- Officium Benedict, Molier, post 
!»ra. Part. pag. 37, b. 



53t> Of the Thanksgiving of Women after Child- Birth* 

^ ^^P * ougl^t publiclj to be owned, that so others may learn to 
put their trust in him. Secondly, that the whole congre- 
gation may have a fit opportunity for praising God for 
the too much forgotten mercy of their Birth. And, 
thirdly, that the Woman may in the proper place own 
the mercy now vouchsafed her, of being restored to the 
happy privilege of worshipping God in the congregation 
of his Saints. 
The absur How great therefore is the absurdity which some 
blns-'^ would introduce of stifling their acknowledgments in pri- 
churched vate liouses, and of giving thanks for their recovery and 
at home, enlargement in no other place than that of their confine- 
ment and restraint ! a practice which is inconsistent with 
the very name of this office, which is called The Church- 
ing of Women, and v;hich consequently implies a ridicu- 
lous solecism of being Churched at home. Nor is it any 
thing more consistent with the end and devotions pre- 
scribed by this office, than it is with the n^me of it« For 
xvith what decency or propriety can the Woman pretend 
to pay her Vows in the presence of all God''s People, in the 
Courts of the Lord'^s House, when she is only assuming 
state in a bedchamber or parlour, and perhaps only ac- 
companied with her midwife or nurse? To give thanks 
therefire at home (for by no means call it Churching) is 
not only an act of disobedience to the Church, but a high 
affront to Almighty God ; whose mercy they scorn to 
acknowledge in a church, and think it honor enough done 
hiiB, if he is summoned by his Priest to wait on them at 
their houses, and to take what thanks they will vouchsafe 
him there. But methinks a Minister, who has any regard 
for his character, and considers the honour of the Lord 
he serves, should disdain such a servile compliance and 
submission, and abhor the betraying bis Master's dignity. 
Here can be no pretence of danger in the case, should 
the Woman prove obstinate, upon the Priest's refusal, 
(which Ministers are apt to urge for their excuse, when 
they are prevailed upon to give public baptism in pri- 
vate ;) nor is the decision of a council wanting to instruct 
him (if he has any doubisupon account of the Woman's 
ill health) that he is not to perform this office at home, though 
she be really so weak us not to be able to come to Church^^* 
For if she be not able to come to Church, let her stay 

36 Concil. 3, Med ol. cap. 5. ap. BJniura, (om. iv.part. 2. pag. 417. 
Edit. Col. Agrij . lol3. 



Of the Thanksgiving of Women after Child-Birth, 539 

till she is : God does not require any thanks for a mer- Sect. I, 
c^ , before he has vouchsafed it : but if she comes as soon ' 

as her strength permits, she discharges her obligations 
bo h to him and the Church. 

^. 3. When the Woman comes to this oflice, the rubric The Wo- 
(as it was altered in the last review) directs that she be f«'"^ *o ^^ 
diicenlly apparelled^ i. e. as the custom and order was for- ypp^^"*if. 
merly, with a white Covenng, or Veil, And we find that ed. 
as late as in the reign of King James I. an order was Veils nsed 
made by the Chancellor of Norwich, that every Woman formerly, 
who came to be churched should come thus app;irelled ; 
an order it seems so well founded upon the practice of 
the Church, that a Woman refusing to conform with it 
was excommunicated for contempt. And though she 
prayed a prohibition, and alleged in her defence, that 
such order was not warranted by any custom or canon 
ot the Church of England, yet she got no relief; for 
theJudges desiring the opinion of the Archbishop of Can- 
terbury ; and he, together with several other Bishops, 
whom he convened to consult upon it, certifying that it 
was the ancient usage of the Church of England for Wo- 
men to come veiled, who came to be churched ; a prohi- 
bition was refused her^^. But that custom having now 
for some time been discontinued, long enough 1 suppose 
to make it obsolete, I take the decency of the Woman's 
apparel to be left entirely to her own discretion. 

§. 4. The Woman being come into the church decent- where to 
ly apparelled, must there kneel down in some convenient kneel. 
2)lace, as has been accustomed. To knov/ where that is, it 
is necessary that we look back into the old Common 
Prayer Books. King Edward's first Liturgy says, in some 
convenient place^ nigh unto the Quire door, which is still 
rendered plainer by all the oiher Common Prayer Books 
from that time till this present one, which say it must be 
mg/i unto theplace where the Table standeth. i. e. to be sure, 
at the rails of the Communion Table, or where she is to 
kneel if she receives the Communion, which the last ru- 
bric of this office declares it is convenient she should do, 
if there be any Communion in the church at that time. 
And that this same place is meant by our present rubric, 
which orders her to kneel in some convenient place, as has 
been accustomed, is evident, because we see that was the 
accustomed and appointed place, when these words were 



37 Bishop Gibson's Codex, Tit. 18. cap. 12. ?. 451. 



540 Of the Thanksgiving of Women after Child-Birth* 

Ghap.XIII. put in. It i^ true, the Pre?byterians, at the conference 
in the Savoy, objected against the rubric as it was word- 
ed then : And in regard that the Woman'^s kneeling near the 
Table was in many churches inconvenient, they, desired that 
those words might be left out ; and that the Minister might 
perform that service in the Desk or Pulpit^^. And it is al- 
so true, that these words were accordingly left out, and 
the rubric altered thus, viz. that the Woman should kneel 
in some convenient place, as has been accustomed, or as the 
Ordinary shall direct. But yet it is plain, that wherever 
the Ordinary does not otherwise direct, the Woman is 
still to kneel in the accustomed place. And that the accus- 
tomed place, till the last review, was nigh unto the place. 
- where the Table rJandeth, 1 have showed before. And that 
210 alteration was then designed,is farther evident beyond 
contradiction, from the answer which the Bishops, and 
the other Episcopal Commissioners gave to the afore- 
said exception of the Presbyterians, viz. It is ft that the 
Woman performing especial service of Thanksgiving should 
have a special place, where she may be perspicuous to the whole 
Congregation ; and near the holy Table, in regard of the Of- 
fering she is there to make. They need not fear Popery in this, 
since in the Church of Rome she is to kneel at the Church^ 
door^^. So that the reason, 1 presume, of their altering 
the rubric was not to give the Ordinary a general power 
to change the accustomed place, where there was no oc- 
casion ; but because in some places the churches were 
so inconveniently built, that by the interposition of a 
Belfry between the church and the chancel (as I have 
observed elsewhere^*^,) the Minister could not be heard 
out of the chancel into the church ; therefore the Ordi- 
nary should, in such cases, have power or authority to 
allow the Woman to be churched in some other place. 
Just as I have showed^* he has power, in the same case, 
to order the Morning and Evening I rayer to be read 
where he pleases. But where there is no such impedi- 
ment, or at least where the Ordinary has not otherwise 
qnjoined, there to be sure this office is to be performed, 
even by virtue of this rubric, at the Communion Table 
or Altar. 



38 Proceedings of the Comnr.is- sioner?, &e. p. 128. quarto, 1661. 
sjoner?, &c. p. 37. quarto, 1661, 40 Chap, II. Sect. V. 

39 Proceedings of the Cpounis- 41 Ibid. 



Of the Thanksgiving of Women afltr Child-Birth, 541 

§. 5, In what part of the service this office is to come Sect. IT. 
in, the rubric does not say : but by some old Articles of "" ~ 
Visitation, which the Bishops used to make the sul ject "Tofthe 
of their inquiry it appears to have been used just before service to 
the Communion-office"^: and no one, 1 believe, will deny, beper- 
Ihat it is more regular there, than when it interrupts the ^o'™^^- 
ordinary service, as it does when it is used either just be- 
fore or just after the general Thanksgiving; or than when 
it is performed in the midst of the hurry and noise of 
the people^s going out of church, as it is when it is de- 
ferred till the whole service is done. All the difficulty 
that lies against confining it to be used just before the 
Communion-office is, that no Woman could then be 
churched but on a Sunday or a Holy-day, when that of- 
fice is to be read. But to this it may be answered, that 
if she could not, the inconvenience would not be great: 
and therefore since most of the other occasional offices 
of the Church are supposed to be performed on Sundays 
and Holy-days, why should not this? If I judge right 
from the rubric at the end of this office, it is so supposed ; 
for it is there said, that if there be a Communion^ it is con- 
venient that the Woman receive it. Now there can never 
be a Communion, but when the Communion-office is 
read; and therefore since the Church supposes there 
may be a Communion, when the Woman is churched, 
she seems to make no doubt but that she will come to be 
churched on some Sunday or Holy-day when that office 
is appointed : though if she come upon an ordinary- 
week-day, the C >mmunion may be administered if she 
desires to receive, and then she may be churched regular- 
ly at the Holy Table, before the Communion-office 
begins. 

Sect. II. Of the Devotions. 

I. It is a common defect in all other Liturgies, that The Pre- 
they have no Prefaces to introduce the several offices, face, 
and to prepare the parlies concerned to do their duties 
with understanding. But it is the peculiar care of the 
Church of England to instruct us how to do every duty, 
as well as to assist us in the doing it. Hence the daily 
prayers begin with an Exhortation, as do most of the 
other offices of the Church. Even this short one is not 

42 Bp. of Norwich's Articles 1536, as cited in the Additional Notes 
of Dr. Nichol?, pa^e 66. 



542 Of the Thanksgiving of Women after Child-Birth, 

Chap.xin . without a suitable Preface directed to the Woman, where- 
. "!r; by the Priest first excites her to a thankful acknowledg- 

ment for the mercy she has received, and then directs 
her in what words to perform it. 
Psalms. ^'* '^^^ Psalm appointed on this occasion, in all the 

Psalm* Common Prayer Books till the last review, was the 
Gxxl. cxxist*, which with the cxxviiith was also prescribed by 
the office used in the Church of Rome. But neither of 
these is so very apt to the case, as those are which we 
have now. The first of which, though composed by 
David upon his recovery from some dangerous sickness, 
is yet, by leaving out a verse or twot, which makes men- 
tion of the other sex, easily enough applicable to the case 
of a Woman, who comes to give her thanks for so great 
a deliverance. 
Ps. cxxTii. §, 2. The other more regards the Birth of the Child, 
and is very seasonable to be used whenever it is living, 
to excite the parents to the greater than kfulness|. And 
as the first is most proper, when we respect the Pain and 
Peril which the Mother has gone through : so the last 
ought to be used when an heir is born, or a Child be- 
stowed on those who wanted and desired one. Nor may 
it less aptly be used when those of meaner condition are 
churched : for by enlarging on the blessings of a nume- 
rous family, it obviates the too common murmurings of 
those wretches, who think themselves oppressed by such 
an increase. 
The Wo- §. 3. An(j here \)y tjjg ^gy the Woman should ob- 
pea" after' ^^rve, that she is to say the following Psalm of Thanks- 
the Minis- giving, i. 6. she is to repeat it with an audible voice^^s she 
lerwithan does the daily confession, after the Mmister. F'or the 
aadible Psalm is properly applicable to her alone ; and the Min- 
ister reads it, not upon his own account, but only to in- 
struct and lead the Woman, by going before her, and, as 
it were, putting into her mouth what words she must say* 



* The Scotch Liturgy orders the cxxist, or the xxviith. 



tThe English office omit? the last part of the 13th, the 14th, 15th, 
and first part of the 16(h verses. In the American Prayer Book many 
more verges of this Psalm are omitted, than in the English, viz. the 3d, 
6th, 7th, 8lb, 9th and 10th. The reason of these omissions will be 
ebvious to the reader. w^m, Ed. 

IThis psalm is omitted in the American Prayer Book.~»-5m. Ed. 



Yoice. 



Of the Thanksgiving of Women after Chili-BiriK 543 

III. The Psalm being over, the Minister gives notice Sect. 11 1, 
that anoiher part of duly, viz. Prayer, is beginning: in "^^^^^^^^'^ 
which, by the usual forn), Let us pray, he calls upon the prayerand 
whole congregation to join : and that the address may be Responses, 
humble, it is begun with the short Litany, Lord have mer- 
cy upon us, ^c* That it may also be tffectual,it is con- 
.tinued in the LordPs Pra?/er, (to which the Doxology was 

added at the last review, by reason of its being an office 
of thanksgiving :) and that all may bear a part, two or 
three short Responses are added for the Woman's safety 
and defence''^ 

IV. And at last the whole office is closed with a short The 
and pious Collect^ consistingof a devout mixture of Prayer Prayer, 
and Praise, so peculiarly suited to the present occasion, 

that it needs no enlargement to show its propriety!. 

Sect. III. Of the last rubric. 

1 HE office being thus devoutly performed, the rubric The Wo* 
gives notice, that the Woman that comes to give her Thanks man for- 
must offer accustomed Offerings. By the first Common ""^'^.^^^ 
Prayer of King Edward VI. the Woman that was purified chrisom, 
was to offer her Chrisom and other accustomed Offerings, and why. 
And by a rubric in the same Book, at the end of the pub- 
lic office of Baptism, The Minister was to command^ at the 
time of Bapcism, that the Chrisom be brought to the Churchy 
and delivered to the Priests, after the accustomed manner, at 
the Purification of the Mother of every Child. The Chri- 
tom, I have formerly had occasion to show'", was a 
White Vesture or Garment, which was put upon the Child 
at the time of its Baptism, as a token of innocency, and 
-which took its name from the Chrisom, or Ointment, 
with which the Child was anointed when the Chrisom 
was put on. These, I have observed, it was the custom 

* In the American Liturgy, the little Litany is omitted, and a rubric 
inserted, vvhicti provides that " the Lord"'s Prater may be omitted, if 
ihis Coliect be used with the MorniDg or Evening Prayer," — t4m Ed, 



* t In all the former books, the Collect began thus : O Ai^ 
mighty God, which hast delivered this Woman, Sfc. 



43 Psalm Ixxxvi. 2, Ixi. 3. 44 See Chap, VII; Seet. III. p.^381. 
Ixu, 1. 



544 Of Ihe Thanksgiving of Women after Child-Birth 

C^hap.XlII. anciently for the new-baptized to appear in at Church 
during the solemn time for Baptism, to show their resolu- 
tion of leading an innocent and unspotted life for the fu- 
ture, and then to put them off, and to deliver them to be 
laid up, in order to be produced, as evidences against 
them, should they afterwards violate or deny that faith 
which they had then professed''^ And this, I suppose, 
was the design of our own Church at the beginning of the 
Reformation, in ordering the Woman to offer the Chri- 
som when she came to be churched. For if the Child 
happened to die before, then it seems she was excused 
from offering it; and indeed there was then no occasion 
to demand it, since it would be of no use to the Church 
when the Child was dead. And therefore in such case 
it was customary to wrap the child in it when it was bu- 
ried, in the nature of a shroud"®. And from this practice 
Chris^ms ^ suppose the name of Chrisoms had its rise in the Week- 
in the ^J ^ills of Mortality, which we may still observe among 
Weekly the casualties and diseases : though it is not now used to 
Bills, denote children that die between the time of their Bap- 

haditsrise ^^^^^ ^^^ their Mother's being churched, as it originally 
and what signified ; but, through the ignorance of Parish Clerks, 
it should and those that make the report, is put for children that 
s»gn> j« Jig before they are baptized, and so are not capable of 

Christian burial. 
Accustom- §• 2. But to return to the rubric. The Liturgy having 
€d Offer- been altered in the fifth year of King Edward, the use of 
ingj, what the Chrisom at the Baptism of the Child was then dis- 
^y ^^®' continued ; and in consequence thereto, the order for the 
Woman's offering it at her churching was then left out; 
so that now she is directed only to offer accustemed Offer- 
ings'^, i. e. those offerings which were customary besides 
the Chrisom, and which, when the Chrisom was in use, 
was distinguished in the vuhrlchy other accustomed Offer^ 
ings. By which undoubtedly is to be understood some 



* In the Scotch Liturgy the order for Offerings is entirely 
left out ; the whole of the rubric being this that follows : The 
Woman that cometh to give her Thanks^ it is convenient that 
she receive the holy Communion^ if there be any at that time. 



45 See Chap. V. Sect. XVIII. 46 Gregory's PosthumousWorl?*, 
XIX. pages 245, 247, &c. Chap. XXII. p. 108, 



Of the Thanksgiving of Women after Child-Birth. 545 

offering to the Minister who performs the office, not un- Sect. HI . 
dcr the notion of a fee or reward, but of something set 
apart as a tribute or acknowledgment due to God, who 
is pleased to declare himself honored or robbed accord- 
ing as such offerings are paid or withheld''^*. Wo see 
under the Law, that every Woman who came to be pu- 
rified after Child-bearing, was required to bring some- 
thing that put her to an expense'^ : even the poorest 
among them was not wholly excused, but obliged to do 
something, though it were but small. And though nei- 
ther the kind nor the value of the expense be now pre- 
scribed ; yet sure the expense itself should not covet- 
ously be saved : a Woman that comes with any thank- 
fulness or gratitude should scorn to offer what David 
disdained, viz. of that which costs nothing. And indeed 
with what sincerity or truth can she say, as she is di- 
rected to do in one of the Psalms, / will pay my Vows 
now in the presence oj all his people^ if at (it same time 
she designs no voluntary offering, which Vous were al- 
ways understood to imply ? 

^. 3. But, besides the accustomed offering to the Min- The Wo- 
istf T, the Woman is to make a yet much better and a^^" *«/®' 
greater offering, viz, an offering of herself, to be a rea- co^ma- 
sonable, holy, and lively sacrifice to God. For the ru- nion, if 
brie declares, that ?/ there be a Communion^ it is convene there be 
lent that she receive the holy Communion ; that bemg the °°^* 
most solemn way of praising God for him by whom she 
received both the present, and all other God's mercies 
towards her: and a means also to bind herself more 
strictly to spend those days in his service, which, by 
this late deliverance, he hath added to her life. 

* In the American Liturgy the rubric directs what disposition is (o 
be made of these •' accustomed offerings." They "shail be applied 
by the Minister and the Church- Wardens to the relief of distressed 
Women in Child-bed,"~-^w. Ed, 

47 Malachi ill. 8, 48 Leviticus xiii 6, &Ci 



54o Of (he ComininaUoii, iV^ ' 

CHAP. XIV. 
OF THE COiMMINA^TION*. 

The Introduction. 

Ibn a^nT^' ThE Preface which the Church has prefixed to this 
Design of office will supply the room of an Introduction. It in- 
this office, forms us, that in the primilwe Church there was a godly 
Discipline ; that at the beginning of Lent such persons as 
stood convicted of notorious sins were put to open penance, 
and punished in this world, that their souls might be saved 
in the day of the Lord ; and that others, admonished by 
their example, might be the more afraid to offend. How 
and in what manner this discipline was inflicted, I have 
formerly had occasion to show'*^: so that I have noth- 
ing farther to observe in this place, than that it was an- 
ciently exercised in our own as well as in foreign Chur- 
ehes^^ But in latter ages, during the corruption of 
the Church of Rome, this godly discipline degenerated 
into a formal and customary Confession upon Ash' Wed- 
nesdays, used by all persons indifferently, whether peni- 
tents or not, from whom no other testimony of their re- 
pentance was required, than that they should submit to 
the empty ceremony of sprinkling Ashes upon their 
heads. But this our wise Reformers prudently laid 
aside as a mere shadow and show; and not without 
hearty grief arkl concern, that the long continuance of 
the abominable corruptions of the Romish Church, in 
their formal Confessions and pretended Absolutions, in 
their Sale of Indulgences, and their sordid Commuta- 
tions of Penance for Money, had let the people loose 
from those primitive bands of discipline, which tended 
really to their amendment, but to which^ throiigh the 
rigour and severity it enjoins, they found it impractica- 

* This office is onailted in the American Prayer Book; excepting 
that in tlie s-ervice lor Ash Wednesday the two concluding collects 
and the general supplication are appointed to be said *' at Morning 
Prayer, the Litany being ended, imoiediately before the general 
thanksgiving."— .4wi. Ed, 

49 Chap. V. Sect. XI. i. 2, p. 233. 50 Canones R. Edgar, A. D. 

987. ap. Spelm. torn, i. p. 460. 



Of the Commination. 547 

ble to reduce them again. However, since they could Infrodocf, 
not do what they desired, they desired to do as much as * 

they could : and therefore till the said discipline may 
be restored again, (which is rather to be wished than 
expected in these licentious times,) they have endea- 
voiired to supply it as well ns they were able, by ap. 
pointing an office to be used at this season, called A 
Commination, or Denouncing of GocVs Anger and Judg" 
ments against Sinners : that so the people being apprised 
of God's wrath and indignation against their wickedness 
and sins, may not be encouraged, through the want of 
discipline in the Church, to follow and pursue them: 
but be moved, by the terror of the dreadful judgments 
of God, to supply that discipline to themselves, and so 
to avoid being judged and condemned at the tribunal of 
God. 

§. 2. But besides the first day of Lent ^ on which it is 
expressly enjoined, it is also supposed in the title of it to 
be used at other times, as the Ordinary shall direct. This 
was occasioned by the observation of Bucer : for it was 
originally ordered upon Ash- Wednesdays only; and 
therefore in the first Common Prayer Book, it had no 
other title but. The first day of Lent, commonly called 
4sh' Wednesday, But Bucer approving of the office, 
and not seeing reason why it should be confined to one 
day, and not used oftener, at least four times a ycar^\ 
the title of it was altered when it came to be reviewed ; 
from whicn time it was called, A Commination against 
Sinners^ with certain Prayers to be used diverse times in the 
Year, How often, or at what particular times, vv'e do 
not find prescribed ; except that Bishop Cosin informs 
us from the Visitation Articles of Archbishop Grindal 
/or the province of Canterbury in the year 1 576, that it 
was appointed three times a year; viz, on one of the 
three Sundays next before Easter, on one of the two 
Sundays next before Pentecost, and on one of the two 
Sundays next before Christmas*^ ; i. e. I suppose the Of- 
fice was appointed yearly to be used on these three 
days, as well as on Ash-Wednesday, For that Ash- Wed- 
nesday was then the solemn day of all, and on which 
this office was never to be omitted, may be gathered 
from the Preface, which is drawn up for the peculiar 
use of that day. And accordingly, we find that in the 

51 Bucer. Script. Anglican, p. 491. 

Si See Dr. Nichols's additional Notcs^ p. 66, 



54^ Of ihe Commination. 

Chap.XIV Scotch Common Prayer a clause was added, that it was 

""- to be used especially on the first day of Lent ^ commonly 

called Ash-Wednesday, However, in our own Liturgy, 
the title stood as al>ove, till the last review, when a 
clause was added for the sake of explaining the w^ord 
Comminv^iion ; and the anpointing of the times, on which 
it should be used, left to the discretion of the Bishop, or 
the ordinary. So that the whole title, as it stands now, 
runs thus: A Commuvation, or henouncing oj God''s An' 
ger and Judgments against Sinners^ with certain Prayers to 
be used on the first day of Lent ^ and at other times ^ as the 
Ordinary shall appoint. The Ordinaries indeed seldom 
or never make use of the power here given them, except 
that sometimes they appoint part of the office^ viz, from 
the fifty-first Psalm to the end, to be used upon solemn 
days of fasting and humiliation. But as to the whole 
office, it is never used entirely but upon the day men- 
tioned in the title of it, viz. The first day o/'Lent. 

Sect. I. Of the Rubric before the Office, 

This Office 1 HIS rubric w^as, in all our former Common Prayer 
to be said Books, expressed a little differently from what it is now : 
after the jfi^r Morning Prayer^ the People being called together by 
ended. ^^^^ ringing of a Bell, and assembled in the Church, the 
English Litany shall be said after the accustomed manner ; 
which ended, the Priest shall go into the Pulpd, and say 
thus, [the People sitting and attending with reverence^ ,1^ 
This 1 have formerly had occasion to show was owing 
to the Litany's being a distinct service by itself, and so 
used sometimes after Morning Prayer was over^^ But 
it now being made one office with the Morning Prayer, 
and so both of them read at one and the same time, the 
rubric only directs, that after Morning Prayer, the Lita- 
ny ended according to the accustomed manner, this office 
shall ensue ; i. e, after the whole Litany has been con- 
cluded as usual, with The general Thanksgiving, the 



* The words within the crotchets [ ] were oaly in the 
Scotch Liturgy. 



53 See Chap. IV. Introduction, f. 5. p. 17*. 



Of the ComminaiioiU 549 

Prayer of St. Chrysostom^ and The Grace of our Lord, Sect. I. 
^c. and not (as 1 have ohsrrved some to bring it in) im- " 
mediately after the Collect, We humbly beseech Ihee^ O 
Father, ^c. For till the three fore-mentioned prayers The Lita- 
have all of them been used, the Litany is not ended ac- "*» ^Y*^ 
cording to the accustomed manner. For th< Thanksgiving ^^^^^^ 
being to be used before the troo final prayers of the Lita- 
ny, must certainly make a p^rt of the Litany. And if 
the prayer of St. Chrysostom^ ai:d The Grace of our Lord^ 
^c. be the two final prayers of that office, then sure this 
office cannot be concluded without them, liut what I 
think clearly puts this matter out of doubt, are four 
words thai immediately follow The Grace of our Lordy 
<$/-c. viz. Here endeth the Litany ; from whence, one would 
think, any man might conclude that it is not ended be- 
fore. 

§ 2. The name of a Rfading-Pew was never mentioned To be said 
in our Liturgy till the last review, (ihe reason of which JP .^[j? ^ 
1 have largely given before*'';) for by this rubric, till Pet or°" 
the Restoration, the Priest was to go into the Pulpit, and Pulpits 
say the following Preface and Exhortation. And in- 
deed that is a place not improper for the office, since 
the Denouncing of God'' s Judgments is as it were Preach- 
ing of his word. And it is certain that the Pulpit was* 
at first designed, not only for Preaching, but for any 
thing else that tended to the edification of the people. 
There the Lord's Prayer, the Creed, and the Ten Com- 
mandments, were formerly appointed to be read to the 
people in English on every Holy -day in the year, when 
there was no Sermon to hinder it": and there also at 
the beginning of the Reformation, whilst the Romish 
Mass was continued till the English Liturgy could be 
prepared, the Epistle and Gospel for the day, with a 
Lesson out of the New Testament in the Morning, and 
another out of the Old Testament in the Afternoon, was 
read to the people in the English tongue^^. However, 
Reading-Pews having been generally brought into use 
before the Restoration, it was not then thought proper 
to confine the use of this office any longer to the Pulpit, 
but to allow it to be said as the Minister should think 
proper, either there or in the Reading- Pew. 

54 See Chap. II . Sect. V. page tion, p. 3. and Injanctions of 
111, &c Queen Elizabeth, ibid, p 68. 

55 Injunctions of King Edward 56 King Edward's Injunctions, 
yi. in Bishop Sparrow's Collec- ibid, page 7, 8. 



S50 Of the Commination, 



Sect. IL Of the Preface^ Denunciation^ or Application, 

^^' I. To bring the minds of the congregation into a seri' 
The Pre- ^"^ composure, the office is introduced with a grave and 
ftc«, solemn Preface ; by which the Church informs them, 

in the first place, of the ancient discipline, and then pro- 
poses to them the best means to supply it. The ancient 
discipline, she tells them, was to put those to open shame, 
who by any notorious sins had given public scandal and 
offence. By which means both the souls of those that 
sinned were often rescued from damnation, and others 
also, being admonished by their example, were deterred 
from incurring the same danger or punishment. But as 
this discipline is now lost through the degeneracy of the 
times, and even beyond retrieval as affairs stand now, 
she proposes that the congregation would supply it to 
themselves, by hearing the Curses which God has de- 
nounced against impenitent Sinners ; by which means, 
as in a glass, each one will be able to discern his own 
Sins, and the Curses he is exposed to ; the serious pros- 
pect of which will be apt to awaken them from their 
thoughtlessness and security, and to put them upon fly- 
ing from such imminent danger, by having recourse to 
a speedy repentance. 
The Sen- !!• The original of repeating the Curses, in the man- 
fences, ncr we now use them, was a positive and divine institu- 
tion, which twice enjoined it by Moses", and in obedi- 
ence to which we find Joshua afterwards most religious- 
ly observed it'*. And Josephus also reckons if amongst 
those things which the Jews always used to perform*^ 
And though the circumstances in the Jewish manner of 
reciting these Curses were purely ceremonial, yet 
doubtless the end for which this duty was prescribed 
was truly moral. For to publish the equity and truth 
of God, and to profess our belief that his laws are righ- 
teous, and the sanctions thereof just and certain, is as 
excellent means of glorifying God, and a proper meth- 
od for converting of sinners. So that it cannot be unfit 
for the Gospel-times, nor at all unsuitable to our Chris- 
tian worships especially when the necessities of the 
Church require the sinner should be warned and brought 
to repentance. Christ indeed hath taken away the 

57 Deuf. si. 29. and chap. 58 Joshna \ii'u 33. 
sx\ il. 59 Atitiq, 1. iy. c» nil. 



Of the Comminalioii. 661 

Curse of the Law, by beingj himself made a Curse for Sect. IT. 

us^° : but this is only with respect to those that truly re- ' 

pent ; for as to all others the Curse stands in full force 
still. It is therefore fit, that all should declare their be- 
lief of the truth and reasonableness of these Curses i 
the good man, to own what his sins had deserved, and 
to acknowledge his obligation to our Lord for redeem- 
ing him ; the bad man, to awaken him from his securi.y 
and ease, and to bring him to repentance before it be 
too late. 

§. 2. F«>r this reason all the People^ as those sentences Amen, 
are read, are to answer and say^ at the end of each of ^.^^^'* ^J^' 
them, jirmn. 'i he end of which is not that the people "nd of 
should curse themselves and their neighbours, as some these Sen- 
have foolishly imagined; but only that the}^ should ac-tencea, 
knowledge thry have deserved a Curse. For it is not 
here said. Cursed be he, or may he be cursed ; but cursed 
is he, or he is cursed^ that is guilty of any of these sins. 
And consequently any one that answers Amen, does not 
signify his desire, that the thing may be so, as he does 
when he says Amen to a Prayer; but only signifies his 
assent to the truth of what is affirmed, as he does when 
he says Amen to the Creed. It is used in this place in 
no other sense, than it is in several parts of the New 
^Testament, where it is translated Verily^ and signifies no 
more than Verily it is true. The man that says it, veri- 
ly believes, that Idolaters, and all those other kinds of 
sinners that are mentioned in these sentences, are all ex- 
posed to the Curse of God ; and his believing this is the 
cause of his repentance, and begging pardon for his 
sins ; since he must be a desperate sinner indeed, that 
will not fly from such vices, for which he affirms with 
his own mouth so great and heavy a Judgment to be 
due. In short, these Curses, and the Answers that are 
inade to them, are like our Saviour's Woes in the Gos- 
pel ; not the causes or procurers of the evil they de- 
nounce; but compassionate predictions of it in order to 
jprevent it. And one would indeed think, when we con- 
sider, that this manner of answering was originally ap- 
JDointed by God himself, people should be cautious how 
they charge it with being a wicked or foolish institution. 
But to proceed. 

III. Having heard to what Sins the Curse of God isTheAppii^ 
due, the Church has too much reason to conclude, that nation. 

80 Gal. iif. IS. 



B52 Of the Cofnminaiion, 

Chap.XIV. we are all of us guilty of more or fewer of them, and 
- consequently all of us in danger of God's wrath, except 
we repent. To excite us therefore to so necessary a 
duty, that so we may escape those dreadful Judgments, 
she hath collected a pious and pathetical Discourse, to 
set home the foregoing denunciations to our conscience. 
It is all of it gathered from the holy Scriptures, that it 
may be more regarded, as coming directly from the 
word of God ; and is so meth »dical and apt to the oc- 
casion, that the fault must be in the hearers, if the deliv- 
ery of it be not attended with a happy effect. 



Sect. III. Of the Penitential Devotions, 

Psalm li. I. After so serious and rational a discourse, the 
Church may justly suppose that we are all resolved to 
repent; and therefore, to assist us in so necessary a du- 
ty, she hath prepared such I'enitential Devotions, as will 
be very suitable to our pious resolutions : and that they 
may be said with a greater humiliation and reverence^' 
alt the People are to knetl upon their knees, and the Priests 
and Clerks to kneel in the place where they are accustomed 
to say the Litany^^. And here they are to begin with 
David's Litany, viz. Psalm li. the most solemn and pen- 
itential one of all that he Composed. 
TheLord's 11. After this follow the lesser Litany, the Lord's 
Prayer, &e. prayer and Suffrages, of which we have often spoke be- 
fore. 
Thefisrt HL And because the Minister may know it to be time 

Collect. to bind up the wounds of true Penitents, he in the next 
place addresses himself solemnly to God for their par- 
don and forgiveness. 
The second IV* And knowing also that now he cannot well be 
Collect. too importunate, he subjoins a second Collect to the 
first; the more pathetically to press our most merci- 
ful Father, by phrases well suited to the desires of Pen- 
itents, and mostly selected from holy Scripture. 
the gene- V. And the people being now prepared and revived 
rai Suppli- by these importunate addresses, are allowed to open 
cation, their lips for themselves, and to plead for their own par- 
don in so moving a form, that if it be presented with a 
suitable devotion, it cannot miss of prevailing ; but will 
admirably fit them for 

61 See Chap. IV. page 172. 



Of the Comminaixoiu 56ft 

Vl. The following Blessing*, which, being to be pro- 9ec<« ^^^' 
nounced in the name of God, is taken from a form of " * 
his own prescribing^' : so that all who are prepared to J^ ^^**' 
receive its benefit must humbly kneel, and firmly be* 
lieve, that ne who prescribed it will be sure to confirm 
it to their infinite advantage and endless comfort. 



THE PSALMS OF DAVID 

Follow in our common Prayer Book, next after 
the Commination : but of these I have formerly said as 
much as, 1 think, the nature of this work rf^quircs*^: I 
have therefore no occasion to say any thing of them 
here, nor do I apprehend that there is any need for my 
enlarging upon the 

FORMS OF PRAYER to be used at SEA, 

Which were first added at the last review, but not 
designed for a complete oflSce, nor comprised in any 
particular method ; but are all of them (except the two 
first alone, which are daily to be used in Ins Majesty's 
J^avy) occasional forms, to be used asthe circumstances 
of their affairs require; and are so very well adapted to 
their several occasions, that any one that observes them 
will see their suitableness without any illustration. 



[ A FORM of PRAYER fOT the 

VISITATION OP PRISONERS. 

This form which in the American Prayer Books im- 
mediately follows the forms of Prayer to be used at sea, 
is not in the English, but was taken from the Irish Com- 
mon Prayer Book, to which it was annexed in the reign 
of Queen Anne. It was originally entitled a Fdrm of 
Prayer for the visitation of Prisoners, treated upon by 

* Added at the last review. 



*?2 Nnmbers vi. 24. 63 Chap. lU. ^Swt, IX, f . IJH, fcc, 



55.4 



Of the Form of Prayer for 



Chap. XV. the Arch Bishops and Bishops and the rest of the clcr- 
•" gy of Ireland, and agreed upon by her Majesty's Li- 
cense in their Synod holden at Dublin in the year i 7 i 1. 
It was ordered to be printed and annexed to the Book 
of Common Prayer by the Lord Lieutenant and Coun- 
cil of Ireland in 1714. The alterations in the Ameri- 
can, from the Irish service are very few. The most 
important are, the omission of the last two verses of the 
51st Psalm, as being inapplicable to the occasion ; and 
the following alteration of the rubrick after the confes- 
sion of a criminal under sentence of death : 



ENGLISH. 

After his confession, the 
Priest shall absolve him (if 
he humbly or heartily de- 
sire) either in the form 
which is appointed in the 
office of Visication of the 
sick, or in that used in the 
Communion service. 

After absolution^ shall be 
said the Collect following : 

O Holy Jesus, &c. 



AMERICAN. 

After his confession, the 
Minister shall declare ta 
him the pardoning mercy 
of God, in the form which 
is used in the Communion 
service. 

After which shall be said 
the Collect following : 

O Holy Jesus, &c. 

Am. Ed,] 



CHAP. XV. 

Of the Form of Prayer for the Fifth of 
NOVEMBER. 



The Introductiort. 

1 HE Occasions and Reasons of the observation of 
this and the following days are so well known to all that 
have any knowledge in the affairs of this nation, that it 
would be needless to repeat the several histories of them 
here. 

And the suitableness of the Prayers appointed on 
these occasions is so apparent of itself, that I think no- 
thing farther needful, even in relation to the offices, 
than to give a short account of the Hymns, and Psalms, 



the Fifth of Novemhtr, 555 

^nd Lessons, and of the Epistles and Gospels, by show- Introducj. 
ing in what sense they arc applicable to their days. And "*• ' 

in treating of them I shall consider our present forms 
only, without noting how they (iiffer or vary from the 
former, except where there is something remarkable in 
the alteration. For the Common Prayers that were 
printed before the Revolution (at which time the chief 
of the alterations in these were made) being as yet in 
many hands, it is easy for the readers to turn to and 
observe them, without my swelling these sheets with 
them here. I shall therefore immediately begin v^rith 
the present office for the Fifth of November. 

Of the Sentences, Hymns, Psalms, Lessons-, Epistle, 
and GospeL 

I. Instead of the ordinary Sentences before the Ex- The Sen- 
hortation, are three verses taken out of the hundred fences, 
and third Psalm®'*, declaring the long-suffering and good- 
ness of God, the short contmuance of his anger, and his 
mercy in not dealing with us according to our sins: all 
of them attributes we cannot help reflecting on when we 
look back on the signal mercies of this day. 

11. And the Hymn that is appointed instead of the TheHjnin. 
Venite Exidlemus is so methodically put together, that 
it seems, as it stands in this place, to be an entire Psalm 
composed on purpose for the day. It begins with an 
act of praise to God for his gracious nature and provi- 
dence over us^^ and then particularly commemorates 
our enemies attempts, and how providentially they were 
entrapped in the works of their own hands^^: upon this 
it breaks out into an humble acknowledgment of the ^ 

Power, and Wisdom, and Justice of God^^, and at last 
concludes with a prayer for the Governor whom he 
hath set over us, and a promise ot fidelity to God for 
the future. The whole was added in the second yeai* 
of King William and Queen Mary, when this office was 
very much altered and enlarged, upon the account of 
the Revolution, At which time also the foregoing Sen- 
tences were inserted in the room of others that had been 
used till then'^^ 

64 Verse 8, 9, 10. 67 Verse 7, 8. 

65 Verse 1,2, 68 Viz. Psalm li. 9, Jen x. 24', 

66 Verse 9, 3, 4, 5, 6. Luke xx. 18, 19, 



h5e 



Of the Form of Praytr fqr 



Th 
Psalms. 

Psalm Ixiv. 



Ps. cxsiv. 



Fs. cxxv. 



Lessons, 
^be first. 



The 
>,scond> 



III. The proper Psalms are Psalm Ixiv. cxxiv, cxxv* 
The Ixivth was a prayer which DaviJ^ made for deliv- 
erance from his enemies, when they were secretly plot- 
ting and conspiring against him ; but which he foretold 
should be signally disappointed through their own unto- 
ward contrivance and device. 

§. 2. The cxxivth Psalm is an acknowledgment of 
God's assistance, and a thankful commemoration of the 
deliverances wrought by him. It was occasioned, as 
some think, by the victory in Rephaim*^, or, as others, 
by David's deliverance from Absalom : though all agree 
it was composed on the account of some signal deliver* 
ance from some potent enemy. 

§. 3. Th^e cxxvth declares the safety of those who 
firmly adhere to God, without seeking to any irregular 
means for attaining it. It is appointed on this day, to 
remind us of the providential care of God, in frustrating 
the designs of the enemies of our 0hurjch, even before 
they were sensible of their being so much as in danger 
from them. Till the second year of King William andj 
Queen Mary, the cxxixth Psalm was used instead of this, 
and the xxxvth was used first of all, which is now dis- 
continued. 

' IV. The proper Lessons are 2 Samuel xxii. and Acts 
xxiii. The first is David's Psalm of Praise^**, composed 
upon his deliverance from the hands of his enemies, es- 
pecially of Saul, who sought, by murdering him, to cut 
off'the succession God had entailed on his family. The 
words are so applicable to the present occasion, that 
they explain themselves to an attentive hearer. 

§. 2* The history contained in the second Lesson 
agrees with the Treason commemorated on this day in 
some particulars, but falls short of it in others. There 
we find a crew of desperate zealots enraged at St, Paul, 
for persuading them to reform the corrupt traditions of 
their forefathers, and binding themselves in a bloody 
vow, to murder him as he went to the hall of Judgment. 
Thus far the stories agree ; but in what is behind they 
widely differ. St. Paul was only a private man, and 
their fellow-subject, and so they aimed at a single sac- 
rifice to their fury and rage ; whereas the conspirators 
concerned in the story of this day aimed at their own 
indulgent Sovereign, and the whole nation in represen-^ 



S9 2 Sam. v. 17, &c, 



"0 Pealm Jtvjii. 



the Thirtieth of January, 65J 

tativc ; seeming to copy after Taligula's wish, viz, that Sect. I. 
all the people of Rome might have but one neck, that ~ ' i 
t50 he might cut them off at a stroke. As the whole 
Scripture therefore affords no parallel of such rruel and 
blood-thirsty men, we must be content with an mstance 
something like it, though in a far lower degree. 

V. The Epistle^* is designed to remind the people of The Epis- 
their allegiance to their Sovereign : the GospeF^ which Jj® ^"*J 
was appointed in the second year of King William, in- °"P* ' 
stead of the story of Judas betraying his Master^^ which 
for some good reasons, I suppose, was then thought pro- 
per to be discontinued, is intended to correct the unruly 
effects of mistaken zeil for our religion ; shewing us 
that our faith, be it ever so true, cannot warrant us to 
persecute or destroy those of different persuasions. 



CHAP. XVT. 

Of the Form of rratjer for the THIRTt 
ETHo/JVNUARY. 

Sect. I. Of the Rubrics. 

It having never been the practice of the Cathblfc The Ra- 
Church, nor indeed of any part of rt, except the Roman, hnc^» 
and that which has too many marks of its parent, the Pres- 
byterian Church in bcotlandT^, to allow of Humiliation 
or Fa^iting on Sundays, which are appointed for duties ^i^ £ ^ 
of a different nature ; it is ordered, that If this day shall 
happen to he Sunday^ this Form of Prayer shall be used, and 
the Fast kept the next day following. And upon the Lord's 
day next before the day to be kept, (i. e on whatever day 
of the week it shall happen,) at Morning Prayer, immedi- 
ately after the A icene Creed, notice shall be given for the 
due observation of the said day, 

II. As to the Service of this day, (like that appointed '''he se* 
for the Fifth of November.) it ts to be the same with the^^^ * 
Usiial office for Holy-days in all things^ except where it is in 

71 Rom. xiii. 1—8. 74 Clergjnaan's Vade MecoiB, 

72 Luke ix. 51—57. p. 182. 
78 Malt, xivii. I—IO. 



558 



Of the Form of Prayer for 



Chap.XVT. ihi$ offi,ce otherwise appointed; i. e. the ordinary Morn- 
ing and Evening Sfrvice, and oflSce for the Communion; 
are to be said as usual, except where any thmg in either 
of these services is to be added to, or to be used in the 
room of, the ordinary service for the day : as the Col- 
lects, for instance, and the several Prayers appointed 
on these occasions, are to be used either instead of, or 
besides, the prayers daily in use; and the H^ oin. 
Psalms, and Lessons, the Epistle and Gospel, instead of 
those in ordinary course. 

Sect. IL Of the Sentences, Hymn, Psalms, Lessons, Epis^ 
tie, and Gospel, 



The Sen- 
tences. 

The 
Hymn. 



The 
Psalms. 
Fs'alm ix« 



Piialm X. 



I. 1 HE office is introduced with some of the usual 
Sentences at Morning Prayer'^^ 

II. The Hymn, instead of the xcvth Psalm, was drawn 
up in the reign of King James II. when a review was 
taken, and several alterations made in this office. And 
whoever looks into King Charles's book, must acknow- 
ledge the old Hymn not to be near so fine as the new 
one, whieh is as solemn a composure, and as pertinent 
to the occasion, as can be imagined or contrived. 

III. The proper Psalms appointed for the Morning 
are Psalms ix. x. xi. The viith was originally prefixed 
to them all, but that was afterwards discontinued. The 
first of those that are now appointed was wrote upon 
Goliath's death, and was designed for David's victory 
over the Philistines: and though the chic^f end of this 
day's solemnity is to bewail our sins, which were the 
occasion of the late bloody and dismal times; yet when 
we recollect how happily we were at last delivered from 
them, and how remarkably God's Justice was executed 
on the enemies of our David, we cannot forbear inter- 
mingling a thanksgiving to praise the divine Majesty for 
so wonderful a work. 

§. 2. The xth Psalm, wanting a title, was by the He- 
brews anciently, and by the Vulgar Latin is still, joined 
to the former: but though it be on a like subject, yd 
there is a plain diflference between them. The ixlh 
Psalm speaks of Pagan enemies, whose cruelty was end- 
ed some time before, and is therefore fuller of praises ; 
whereas this Psalm speaks of domestic foes, who still 



7i5 Dan. ix. 9, 10. Jer. x. 24. Psalm cxUii. 



ihe Thirtieth of January, ^5i) 

acted unjustly, and so abounds more with prayers and S^^** ^•■ 
complaints proper to be used on this day. — — - 

§. 3. The xith Psalm is a declaration of David's full Psalm xi. 
confidence and trust in God, in despite of all discourage- 
ments, and is very applicable to our royal Martyr un- 
der his sufferings. 

I V. The first L.esson for the Morning is 2 Samuel i. '^^^^ ^"^ 
There is no parallel for this inhuman and barbarous ^^^^^' 
murder of a good and pious King by his own subjects in 
all the Old Testament : and therefore the Church is con- 
tent to read the history of David's justice and vengeance 
upon the An)aiekile, mat accused him of killing King 
Saul, thouf^h at his own request, to ease him of his pain ; 
and of David's own decent mourning for his sovereign, 
notwithstanding he had been always his mortal enemy, 
had apostatized from God, and was forsaken by heaven. 
How much more reason then had our state to punish 
those impious rebels, who murdered the best of Kings, 
only for adhering to the best of religions ; and also to 
set apart a day of humiliation for Fasting and Prayer, 
and to draw up a mournful office for the occasion, after 
the example of David in the Lesson ! 

§. 2. As for the second Lesson, it is no other than that The se^ 
appointed by the Church in the ordinary course, to be cond ^^sr 
read on the thirtieth of January". For by a signal *°^* 
providence the bloody Rebels chose that day for mur- 
dering their King, on which the history of our Saviour's 
Sufferings was appointed to be read as a Lesson for the 
day. The blessed Martyr had forgot that it came in 
the ordinary course ; and therefore when Bishop Juxon 
(who read the Morning office immediately before his 
Martyrdom) named this chapter, the good Prince asked 
him, if he had singled it out as fit for the occasion ; and 
when he was informed it was the Lesson for the day, 
eould not without a sensible complacency and joy ad- 
mire how suitably it concurred with his circumstances : 
betrayed by some, denied by others, and despised by 
the rest of his seeming friends, who left him to the im- 
placable malice of his barbarous enemies; who treated 
him with the same contempt and ingratitude, outrage 
and cruelty, with which the Jews treated their King and 
Saviour i while he followed the steps of his great Mas- 
ter in meekness and patience, piety to God, and charity 
to men, and at last praying for his murderers. 

76 Matt, xxvu, to the end. 



506 Of the Form of Prayer for 

^hap.XVI. V. The Epistle^^ shows the duty which Christians owe 
"; . to Magistrates ; the Gospel^* severely and justly up- 
tle Md"" braids those unparalleled rebels, who were the villain - 
^Gospel, ous projectors of this days tragedy. Jt calls to our 
mind the care and diligence of the poor good King, 
who, when he had omitted nothing for the quiet and 
safety of his kingdoms, had the misfortune to commit 
ih6 administration of the government into such hands, as 
made use of the power he had entrustfd with them, to 
deny him the rights and prerogatives of his crown ; re- 
jfecting his commissioners, slaying his servants, seizing 
his crown, murdering his person, banishing his heir, and 
usurping his kingdom. 
ThcPsalms VI. The Psalms for the Evening service are different 
^^ ***5 now from what they were when the office was compos- 
"^* ed^^ ; at present they are the Ixxixth, xcivth, and 
Psal. Ixxix. jxxxvth. The Ixxixth Psalm contains a lively descrip- 
tion of the miseries of Jerusalem upon the sacking of it 
by the King of Babylon ; and is very applicable to our 
sad condition during the Rebellion : only the Jews suf- 
fered by Heathens, we by men whose behaviour was 
worse than Heathenish, while they called themselveB 
Christians. 
feai. xciv. §• 2. The xcivth Psalm is a f)raypr to God, and a con- 
fident assurance in him, that he will dissipate the at- 
tempts of wicked men, and uphold the righteous, 
FsaLixxxv. §• 3. The Ixxxvth Psalm is appointed with respect to* 
that happy change at the Restoration, and is for that 
reason placed out of its usual order; it containing an 
acknowledgment of God's mercy in delivering the land 
from those sad calamities, and a prayer for a continu- 
ance of it in prosperity hereafter. 
The first VII. For the first Lesson is appointed a choice of two 
tCTftOD. chapters for variety : one of wh ch"^ is Jeremiah's com- 
plaint to God of great mischiefs done in Church and 
State by false prophets and tyrannical rulers, with God's 
answer, giving the reason of his permitting it, and threa- 
tening withal, in due time, to punish the authors of these 
Hiischiefs, and to deliver the righteous. 

§. 2. The other is out of Daniel", being an excellent 
prayer, which that holy man used on a day that he had 

77 1 Peter ». 13-23. 80 Jeremiah xK. 

78 Matt. xxi. 33—42. 81 Daniel i:^. 1—1^.. 

79 Viz. Psfilrn isxriii. Ixiv, and 
-6xliii. 



the Tv'.mly Ninth of May. 561 

set apart to solemn humiliation, fasting, and rrpentance ; Sect. I. 
wherein he so efleclually bewailed the sins and suffer- " 
ings of God's people, that he prevailed with God to re- 
store them to their liberty, and to the exercise of their 
religion. Which justly reminds us of the prayers and 
penitence of devout men under those usurpers, which at 
lasL had the same effect with us. 

§. 3. The second Lesson^^ sets before us the faith and The se- 
patience of the holy Martyrs, whom St. Paul records, ^""""^ ^*'* 
and is very proper as a commemoration of our Royal 
Martyr's sufferings and faith, and an exhortation to us 
to imitate them, whensoever it shall please God to re- 
quire it of us* In the old Gallican Liturgy this was the 
proper Lesson for the festival of any Martyr". 



CHAP. XVII. 

Of the Form of Prayer for the TWENTY- 
NINTH of MAY. 

Sect. I. Of the Rubrics. 

To the end (saith the Act of Parliament, by which this The first 

day is appointed) that all persons may be put in mind of Rubric 

the duty thereon, and be better prepared to discharge 

the same with that piety and devotion as becomes them ; 

the Act of Parliament made in the twelfth^ and confirmed The Act to 

in the thirteenth year of King Charles the Second, for the be read, 

observation of the twenty-ninth day of May yearly, as a day ^nd nonce 

of public Thanksgiving, is to be read publicly in all Chur- for the ob- 

ches at Morning Prayer, immediately after the Nicene servationof 

Creed, on the Lord^s day next before every such twenty *^® ^^y* 

ninth of May, and notice to be given for the due observation 

of the said day. So also the Act for the observation of 

the Fifth of November is appointed to be read, by that 

Act itself, publicly in the Church after Morning Prayer 

or Preaching on the said day. 

And yet it is remarkable, that though both these Acts, By what 
together with the Act for the thirtieth of January, ap- ^est**of-^ 

ficcs are 
•«2 Hsb. 3rU 5e. (o chap, xih 7. 83 Vide Mabillon., Ijit. Gallic, lib. enjoined* 

2. pag, leo. 

yyy 



562 Of the Form of Prayer for 

Chap. point (.hese several days to be solemnly observed, and 
• both suppose and enact that proper prayers and praises 
shall be used on those days; yet not one of them pro- 
vides for or establishes any olfice for the use of either 
one or other of the said days: nor have our Kings, by 
whose order and directions alone these several offices 
are printed and annexed to the Book of Common Pray- 
er, and appointed to be used on their respective days, 
any power or authority invested in them by King 
Charles ll's Act of Uniformiiy, to establish or enjoin any 
other form than what is provided in the Book of Com- 
mon Prayer, or to do any thing else in relation to that 
book, than io alter and change from time to time the names 
of the King,Queen^ and Royal Progeny* So that it might be' 
very well questioned, whether these, or any other occa- 
sional offices put out by the same order, could safely be 
used, were it not for the general connivance, or rather 
concurrence of the two other parts of the legislative au- 
thority, the Lords and Commons, who, if sitting, are 
always present at the performance of such offices, and 
frequently address the King to order them*\ 
The rubric II. The second rubric has already been spoken to in 
ofdirec- i^g foregoing chapter; but because this festival falls in 
r^aTinMhis ^"^^ ^ ^^™^ ^^ ^^^^ y^^»*i 2is that it often happens to con- 
office upon cur with some other great Holy-day, which has a pro- 
other Holy per service appointed for itself j therefore here is a third 
rfays. rubric of directions in this case, that whenever such 

concurrence shall happen, the preference shall be given 
to that other Holy-day, and so much of this office as in- 
terferes with the service proper for that day shall be 
omitted. ^J'hus, for instance, it is said in the rubric. If 
this day shall happen to he Ascension-day, or Whit-Sunday^ 
the Collects of this office (i. e. all the prayers of it, for all 
Prayers are called Collects both in the rubrics of this 
and all other offices) are to he added to the office of those 
festivals in their proper places ; — and the rest of this office 
shall be omilted; i. e. the Psalms, Lessons, Epistle, and 
Gospel, because both those days have proper Psalms, 
Lessons, Epistles, and Gospels of their own. And that 
only the portions of Scripture appointed for this day are 
to be omitted upon this occasion, is plain, because if this 
day happens to be Monday or Tuesday in Whitsun- 



VA See ihis proved at large l?j Mr. Jofans&n lo his Case of Occasioo- 
al Days t^ud Prpjers. 



the T'icentij'Ninth of May. 503 

Week, or Trinily-Sun<lay, (which hnvp no proper ^^■^^- ''■ 
Psahiis,) then the Proper Psalms here appointed for tjds 
day, instead of those of ordinary course, shall be also itsed. 
And because none of the days mentioned it) the rubric 
have any peculiar hymn instead of the Venite ExuUemxis, 
therefore the rubric orders, that what festival soever shall 
happen to fall upon this solemn day of Thanksgiving, the 
following; hymn appointed instead of Venite ExuUemus 
shall be constantly used* The only question then remain- 
ing is, whether the Litany ought to be used if this day 
happens to be Ascension-day, or Monday or Tuesday 
in Whitsun-Weck, (for upon Whit-Sunda}^ and Trinity- 
Sunday it is used of course.) And to this, I think, the 
answer is plain, viz. That the Litany does not interfere 
with any part of the service appointed for any of those 
days ; and therefore it should be read (as it is enjoined 
by this office) for the greater solemnity of this day. 
Besides, whatever festival happens to fall upon this day, 
the Collects of this office are to be added to the office of such 
festival in their proper places : now one of the collects or 
prayers of this office is to be said in the end of the Litany, 
after the Collect, We humbly beseech thee, O Father, ^c. 
Unless therefore the Litany be read, and that collect 
used, one of the collects of this office cannot be added 
in its proper place. But one would think there should be 
no room for any doubt in this matter, when it is said so 
expressly in the rubric, that the Litany shall always this 
day beused ; to imply, undoubtedly, that though it hap- 
pen upon a day, on which otherwise the Litany is not 
to be used, yet it shall be added on purpose orx this oc- 
casion. 

Sect. IL Of the Sentences, Hymn, Psalms^ Lessons,^ 
Episthf and GospeL 

L For the Sentences are appointed one of the ordina- The Sen- 
ry Sentences at Morning Service, (being Daniel's con- ^^-^nces. 
fession of his people's transgression, and of God's mercy 
notwithstanding^*,) and an additional one out of the book 
of Lamentations^®, ascribing our preservation wholly to 
the mercy and compassion of God. 

IL The following Hymn, which was new drawn up ^j^^ 
in King James IPs reign, in the room of another that Hymn,, 

85 Daniel ix. 9, 10. 86 Chap. iii. 22. 



564 



Of the Form of Prayer for 



Chap. 
XVII. 



The 
Psalms, 



Ta. cxsvi. 



had been used before, is sufficiently plain and applicable 
to the day, without any comment. 

IIJ. The proper Psalms, till King Jameses reign, were 
the xxth, xxist, Ixxxvth, and cxviiith. But now they 
are the cxxivth, cxxvith, cxxixth, and cxviiith. The 
Ps. cxxiv. first of these hath been already spoken to in the office 
for the Ffth of November ^ It may very properly be 
repeated here j since the Papists and Sectaries, like 
Sampson's foxes, though they look contrary ways, do 
yet both join in carrying fire to destroy us : their end 
is the same, though the method be different, 

§. 2. The cxxvith Psalm celebrates the deliverance of 
the Israelites out of their captivity, which was so sud- 
den and unexpected, that they who saw it thought them- 
selves in a dream, and could scarce be persuaded that 
the thing was real : which may exactly be applied to 
the strange and miraculous turn of affairs at the happy 
Restoration ; which was so surprising, that those who 
saw it were in such an ecstasy of joy and wonder, that 
they were almost afraid that their senses deceived them. 

§. 3. The cxxixth Psalm is a reflection upon the en- 
deavours of our enemies to destroy us, and an acknow- 
ledgment of God''s continual help in delivering us; and 
concludes with a curse denounced upon the enemies of 
the Church. 

§. 4. The cxviiith Psalm was composed originally for 
David's Coronation after God had brought him from 
his exile through many troubles, and had settled him 
safely on his throne in peace. It is set last, because it 
peculiarly relates to the last scene of the Restoration, 
the crowning of King Charles II. 

ly. The first Lesson" is almost an exact parallel to 
our own case, describing how, after Absalom's death, 
(whereby the rebellion was happily ended,) the people 
unanimously resolved to bring back their lawful King 
David, and sent an honourable message to him in his 
exile, to invite him home; and how also upon this he 
returned, not only without any opposition, but by the 
general consent, and to the great satisfaction of all his 
subjects; his people contending which part of them 
should show themselves most forward and joyful upon 
so happy an occasion. 

§, 2. But if any new practices make it necessary to 
reflect upon thai faction and sedition Which began the 



P.?. cx^fix. 



Fir. e:sviii. 



■rhe first 



87 2 Samuel xix. J> . 



the Twtntij'Xinih of May. 565 

Elebellion, Numbers xvi. was added by King James, to S"<' *^' 
be used instead of the former, where the example of """ ' 
Corah, Dathan, and Ahiram sets out the greatness of 
their sin, and the sevority of their punishment, who de- 
light in opposing their lawful Governors. 

§. 3. Xhe second Lesson, which is now the Epistle of T'he se- 
Saint Jude, (but which was Romans xiii. till King James's ^^"^^ ^^^" 
reign,) foretels the coming of false teachers in the last 
days, and describes their hypocrisy in pretending to 
sanctity, while their lives are notoriously evil ; remark- 
ing particularly their railing at those m authority, and 
prophesying falsely for a reward, and containing at the 
sgme time a prophecy of their fall : and as the charac- 
ter of these was exactly ans>wered by some in those sad 
times; so also was their prophecy soon after fulfilled to 
th« ir ruin and destruction, to warn others to beware of 
such pretenders. 

VI. 'J'he Epistle^^ (except the two first verses) is the The Epis- 
same with that for January 30, commanding us to be <'e ^"^ 
subject to the King as Supreme, But, lest we should ^^^P***** 
doubt who our king is, the Gospel j(ives us a token to 
know him by, viz. Be whose Image and Superscription 
our Tribute Money bears. For coining of Money is as 
certain a mark of Sovereignty, as the making of L^aws, 
or the Power of the Sword. Wherever therefore that 
mark is found, there Tribute and the rights of Sove- 
reignty are due. F'or this reason our Saviour, to an- 
swer the question proposed to him, (viz? Whether it was 
lawful to pay Tribute to Ccdsar or not ?) does not examine 
into Cajsar's riijjht, nor how he came by his sovereign 
power: but all the foundation he thinks necessary to 
proceed upon, is this of Caesar's Image and Superscript 
tion^ i. e. the current coin of the country. For this was 
a proof that Caesar, at that time, was actually possessed 
of the supreme power in Judea, and that even the Jews, 
who used his money, acknowledged as much: an an- 
swer so plain, that the Pharisees were ashamed of the 
question they had proposed, and went away without 
making a reply. For they no more dared to deny that 
CiEsar was King, than they thought that Jesus dared ei- 
ther to own or deny the lawfulness of paying tribute to 
him. But one necessarily infers the other. For *' since 



1 Pcterii. ll-— 18. 



566 



Of ihe Form of Prayer for 



Chap. 

xvm. 



" peace (saith the historian^') cannot be secured vvlthou?; 
" forces, nor forces raised without pay^ nor pay had 
" without taxes or tribute ;" it follows that tribute must 
necessarily be paid to the person actually governing, so 
long as he governs, in consideration of the safety and 
protection we enjoy by him, whosoever he be that is 
possessed of the government. 

I know how injurious this doctrine hath been repre- 
sented to rightful Princes in distress from usurping pow- 
ers. But 1 never yet saw it proved, that Providence is 
confined always to maintain the same family on the 
throne ; or that, when another is raised up in the room 
of it, we are not obliged to embrace or submit to such a 
change in the government, according as it is ordained 
for a blessing or a scourge. However, to wave that ar- 
gument at present, it is sufficient to say here, that, sup- 
posing subjects to act upon the principles that are here 
laid down, no rightful Prince will ever be dispossessed. 
And sure it will be hard to charge those consequences 
upon the explanation of any Scripture, which can never 
happen till men have acted in direct opposition to the 
text so explained. 



CHAP. XVIII. 



Of the Form of Prayer drawn up for the 
FIRST of AUGUST ; and now to 
be used on the TWENTY-SE- 
COND of JUNE. 

The Introduction. 

Introduct. -AS the godly Christian Emperors in ancient times^ so it 
appears tfiat our most religious Princes since the Reforma- 
tion^ have ahoays caused the days of their Inaugurations to 
bepMicly celebrated by all their subjects with Prayers and 
Thanksgivings to Almighty God^\ And to the end that 



89 Nee quies gentium sine ar- 
mis, nee arma sine stipendiip, nee 
?tipendia sine Iribtitis haberi pos- 
suut. Tacitus apud Grolium in 
Matt, xxii. 20. 



90 See Can. 2. 1640. in Bi?bop 
Sparrow's Colleclion, page 349. 
and King James IPs Order for tbe 
Service on the sixth of February. 



the First of August. ifif 

this day might be duly celebrated, we find that particu- Sect. I.l. 
lar Forms of Prayer have been appointed by authority, at " 
least ever since the reiga of King Charles i, for that day 
on purpose^^. It is true, after the death of that prince, 
this pious custom received a long and doleful interruption^ 
upon occasion of his Murder, which changed the day, on 
which King Charles the Second succeeded to the Crown, 
into a day oj sorroru and fasting^^. And indeed a great 
part of the duty of that day, and the devotions proper to 
it, were performed in the service for the twenty-ninth of 
May. However, upon King James ll's Accession, the 
former laudable and religious practice was immediately re" 
Dived ; a Form of Prayer and Thanksgiving having been 
composed by the Bishops for tJiis purpose, in many things 
agreeing with this we now use. But in the reign of 
King VViliiam the Inauguration festival was again dis- 
used : and it must be owned there was so much the less 
occasion for it during his reign, as there were large ad- 
ditions made to the Form of Thanksgiving appointed for 
the Fifth of November, to commemorate his arrival, 
which happened on that day. However, when our late 
glorious and pious Queen Anne succeeded to the throne, 
there was fresh occasion to revive the festival. And 
therefore the day was again ordered to be observed, and 
a Form of Prayer with Thanksgiving drawn up, part of 
it being taken from King James office, and part of it be- 
ing composed entirely new ; and is, altogether, the same 
(except the first Lesson) with the present office, which 
comes now in order to be explained. 

Of iht Sentences, Hymn, Psalms, Lessens, Epistle, and 
Gospel, 

I. The rubrics are the same as in the foregoing of- The Sen* 
fices ; and so the Sentences are the first that need to be fences, 
considered ; and of these it is sufficient to say, that the 
first is a proper introduction to the duties we are now 
going to perform^^, and that the other is one of the or- 
dinary Sentences at Morning Service^**, and inserted 
here, in order to prepare us for the following Confession. 

II. The Hymn is an abridgment of a much longer one The 
that was appointed in the office drawn up for King Hj^nn. 
James II. However this, as it stands, is as proper to 

91 Ibid. 93 1 Tim. H. 1,2. 

92 Ibid, 9i 1 Jehn i. 8, 9. 



168 



Of the, Form of Prayer for 



Ciiap. 
XVIII. 



The 
Psairas. 
Psalm XX, 
Psalm xxi. 



Fsalm ci. 



The Lei- 
$ons. 

The first. 



The se- 
cond. 



The Epis- 
tle and 



the occasion, containing suitable petitions and praises 
for the King. 

III. The proper Psahns are Psalm xx. xxi. ci> The 
xxth is a Psalm of David, wherein the people are taught 
to pray for his good success. 

§. 2. The xxist was originally composed upon the 
same account for which we now make choice of it, viz. 
to be a form of public prayer, to be used in the congrcr 
gation for God's blessing on the Prince. 

§. 3. The cist Psalm is a resolution that David made 
to be a strict observer ot piety and justice both in his 
private and public conrluct, and is appointed here to re- 
mind us, that whoever desires * iod's blessing upon his 
person and government, must diligently attend to dis" 
countenance impiety, and to nourish true religion and 
virtue. In the room of this Psalm, in King Ja;* s s of- 
fice, were appointed the Ixxxvth and the cxviii^h ; but 
they being both chose with an eye to the exile, which 
that Prince underwent with his Royal Brother, were, in 
the office for Queen Anne, more properly changed. 

IV. The first Lesson in Queen Anne's time was Prov- 
erbs viii. 13. to the end: but now the first of Joshua is 
again appointed, which was the Lesson for this office 
when it was put out by King James. Now indeed only 
the first ten verses are appointed, which contain the his- 
tory of God's setting up Joshua to succeed Moses in the 
government of the Israelites, with the instructions that 
he gave him upon that occasion. Why the latter part 
was not continued as well as the former, I do not see ; 
since certainly some part of it is as applicable as the 
former to the case of his present Majesty, it going on 
with the story of Joshua's passing with the Israelites 
over Jordan, to take possession of the land which God 
had given him. 

§. 2. The second Lesson^^ is appointed upon account 
of that part of it which is read for the Epistle on No- 
vember ■% of which what I have there said may suffice. 

V. The Epistle and Gospel are the same with those 
appointed on the twenty-ninth of May, and have alread|^ 
been spoken to in my discourse on that office. 



95 Romans xiii. 



Thanksgiving to Almighty God, 509 

[CHAP. XIX. 

Of the form^f PriAYEIlaw^ZTHANKSGlV- Cha^ 

ING to Mmighty God, 

r* OR the fruits of the earth, and all the other blessings 
of his merciful providence ; to be used yearly on the 
first Thursday of November^ or on such other day as 
shall be appointed by the civil authority. 

This form which in the American Prayer Book imme- 
diately follows the form for the Visitation of Prisoners^^ 
is not in the English ; but was prepared in 17115, and 
first appeared in what is called the proposed book, the 
title of which is as follows: The Book of Common 
Prayer and administration of the Sacrament and other 
rites and ceremonies, as revised and proposed to the 
use of the Protestant Episcopal Church, at a convention 
of the said church in the states of New-York, New-Jer- 
sey, Pennsylvania, Maryland) Virginia, and South-Car- 
olina, held in Philadelphia from Sept. 27, to Oct. 7, 1 785. 
Printed by Hall & Sellers, 1786. The forms treated 
of in chapters xv. xvi, xvii. and xviii. having reference 
to political events in the history of England, are of course 
omitted in the American Prayer Book. 

Of the Sentences^ Hymn^ Psalms, Lessons^ Epistle and 
Gospel. 

^» Instead of part of the ordinary Sentences before The Stn- 
the Exhortation, are two taken out of the Proverbb^^, teuct;s. 
and three from Duteronomy, declaring the wisdom, pow- 
er and goodness of God, and the happiness of his peo- 
ple; and exhorting them to honor the L.ord with iheir 
substance, and with the first fruit of all their increase. 

II. The Hymn appointed instead of the Venitc exuUe- '^^'^ 
mus, consists of the 1. 2. 3. 8. 9. 12. 13. and 14th vers- ^^°^'^ 
es of the 147th Psalm, according to the version in the 
Bible, excepting the first member of the 3d verse, which 
is from the version in the Prayer Book, and the su[)sli- 
tution of '•'' he" for " who" in the eit^hth. 

HI. One of the selections"^ or some other portion of The 
the Psalms shall be used at the discretion of the Miiiiiier, I'salirs, 

82 See chap. xiv. paee 553. 

83 Chap. iii. verses 9 and 10, and 19 and 20. 

H4. The Selections of Psalms, 10 in niiajbcr, are in iht Aiiierirciii 
Prajrer Book, but not in the Englisli. 

Zzz 



570 Of the form of Prayer to he us^d in Families. 

Cha. XX. ly. The proper Lessons are Duteronomy, viii, and 

1 Thess. V. 12 lo 24. In the first, Moses exhorts the 

TPTci Israelites to ooserve the commands of God, and urges 
them to it from the consideration of the great ajid good 
things God had done for them in the wilderness, and the 
blessings of the good lai)d they were going to possess, 
for which blessings they are exhorted to be thankful. 
„ In the second Lesson the Apostle admonishes the 

second. Thessalonians to entertain due esteem, and to show suit- 
able respect to their spiritual governors : and recom- 
mends the exercise of uniiy, charilj^ patience and for- 
giveness; of prayer and thanksgiving; of a just reganS 
to prophetic and spiritual endowments, and of discre- 
tion in entertaining, and constancy in upholding the 
truth.. 
TheEpis- 'Fhe Epistle^^ sho^vs that God being perfectly holy, 
GosJel ^^" incline men to nothing but good. Itcondems those 
who content themselves wiih hearing the word of God, 
without observing its directions ; and those proud teach- 
ers who presume on themselves, and speak evil of oth- 
ers : It shows that tiie religion of such persons is vain, 
and teaches that true religion cannot subsist without the 
practice of w^orks of charity, and abstinence from the 
vicious indulgences of the world. The Gospei^^ teach- 
es us to love even our enemies and to labour after per- 
fection. 



CHAP. XX. 
Of the FORMS of PRAYER io he used in 

Family ^.^; ■ FAMILIES. 

J^ravcjs, j^ HESE ioriv>s are peculiar to the American Praj'er 
Book. They are abridged from Bisho|jGil)Son's family 
prayers, which are among the Religious Tracts dipers- 
cd by the English Society for Promoting Christian 
Knowledge; and are distinguished for their perspicui- 
ty and comprehensive brevity. If the children and oth- 
er members of each family, instead of merely listening 
to theiT}., v.crc to use ilieir prayer books as regularly as 
in church, joining audibly m the Lord's prayer, and ut- 
tering the responsive Amen, at the end of the several 
petitions, the practice would conduce greatly to the pro^ 
potion of pi-actical piety. By reading the lessons for 
each d?iy of the year in the calendar, especially those 
from the New Tcstaaicnt, and introducing after the 

«?5 James i. IG, 85 Malthevv v. 43, 



Texts of Scripture Illiislratcd, 



57 i. 



Lord's prayer the Collect nppoinlcd by the church for 
cnch week in the year, and For the several fasts and fes- 
tival?, the family devotions would be accommodated to 
})ubiic seivicc?, and be rendered in the highest degree 
instructive to the young and ignorant, as well as edify- 
ing to all. By a 5^ubstitution of the singular for the plu- 
ral, these prayers ma}' be adapted to the worship of the 
closet. 'J hey may also be used in schools and col- 
leges, which are properlj' to be considered as only lar- 
ger families.] 



TEXTS OF SCRIPTURE 



ILLUSTRATED AXD EXFLAI.\KD. 



Chap. Ver*e Page 

Genesis 

xliii. 27. 465 

Exodus 

xvii. 11, 12, 13. — 385 

Leviticus 

xviii. 12— IG. 438 

Judges 

xiv. 20. 434 

1 Samuel 
xxxi. 12. 504 

EcCLfcSIASTES 

V. 1. 95 



EZEKIEL 



[X. 4. 



385 



Chap. Verse 



Abios 



vi. 10. 



lii. 8. 
vi. 12. 



Zechariah 



St. Matthew 



iii. 11, 16. 

V. 23, 24. 
vi. 9. 

— 10. 
ix. 2. 
xiv. 19. 
xviii. lo. 
xix. 9. 
xxvi. 26. 

29. 



St. Mark 



x. 11. 

xiv. 23. 



Pase 



504 



90 
ib. 



408 

294 

4 

7 

479 

477 

ib. 

436 

319 

300 



436 
320 



'%. 



Texls of Scripture illustrated and explained* 



Chap. Verse 

St. Luke 
78. 



j. 

iii. 21. 

xi. 2. 

xvi. 18. 

xxii. 19. 



St. John 



iii. 3—7. 

xiv. 13. 

xvi. 23, 24. 

XX. 23. 



Acts 

i. .5, 

ii. 46. 

iv. 23,24. 

Romans 
ii. 20. 



xvi. 3, 5, 10, 11, 14. 

1 CoRIUfTHlANS 



Vll. 2. 

14. 

xi. 22. 



XVI. 



24, 25. 
19. - 



90 

408 

7 

436 

320 



3.51 

6 

ib. 

478 



409 
86 
10 



403 
87 



436 
356 

87 
320 

87 



Chap. Verse 

Ephesians 



1. 13. 
iv. 30. 



Philippians 
25. 



IV. 



COLOSSIANS 

15 



1 Timothy 



iv. 14. 



2 Timothy 



IV, 



5. 
19. 



Philemon 
1,2. 



Hebrews 



xiii. 7. 



James 



2 Corinthians 

i. 21, ^2. — 411,423 
viii. 23. 102 



Galatians 
19. 



102 



Page 



411 

ib. 



102 



87 



101 



100 
»7 



87 



198 



14, \b. — 479,487 
16. i 48e 



1 Peter 



III. 



7. 



1 John 

20, 27. - 



444 



423 



THE 

INDEX. 



A. 

4 BSOLUTION, the power of 
\ it ; in what sense given by our 
Saviour to the Church, 477. 
The internal effects of it, 480. 
In what sense exercised in the 
primitive Church, 481. How far 
abused by the Church of Rome, 
482. In what sense exercised by 
the Church of England,477, 485 
-in the Morning and Evening 



service, how seasonably used 
there, 119. Of what benefit or 
effect, 120. Designed by the 
Church to be more than declar- 
ative, 121. Not to be pronounc- 
ed by a Deacon, 125 

in the office for the Visitation 

of the Sick, seems only to re- 
spect the censures of the Church, 
477. What intended by the 
form, 482. Not to be pronounc- 
ed unless heartily desired, 484. 
See also the Preface, v. &c. 

Abstinence,how distinguished from 
Fasting by the Church of Rome, 
210. What days appointed for 
the one and the other, ib. No 
distinction made in the Church 
of England, either between days 
of Trusting and days of Absti- 
nence, or between any different 
kinds of food, 211. Abstinence 
from^esh on fish-days enjoined 
by Act of Parliament, ibid. En- 
tire Abstinence recommended 
by the Church of England on 
fast-days, ibid. 

Advent, why so called, 218. The 
antiquity of it, ib. Advent Ser- 
mons formerly preached, ib. 



Why the Church begins her 
year at Advent, 2l9 

Affinity. See Consanguinity. 

Affusion in Baptism, answers the 
end of it, 37G. Used sometimes 
by the primitive Christians, ibid. 
How it first came into practice, 
378. Affusion only to be used 
when the Child is sick, 397 

Agatha, a Sicilian Virgin and Mar- 
tyr ; some account of her, 61 

Agnes, a R.iman Virgin and Mar- 
tyr ; some account of her, 60 
Why painted with a Lamb by 
her side, ibid. 

Alb, what, by whom, and when to 
be worn, 108 

St. A LEAN, a Martyr ; some ac- 
count of him, 69 

All-Saints day, for what reasons 
observed, 201,271. The service 
for it, ibid. 

All-Souls day, what day so called, 
and why, 78 

Alms, how to be distinguished from 
the other devotions of the peo- 
ple, in the rubric after the offer- 
tory, 296. By whom and in what 
manner to be collected, 296, 297 

Almsgiving at the Sacrament, a 
necessary duty, 294 

Alphegb, Archbishop of Canter- 
bury ; some account of him, 65 

Altar, in what part of the Church 
it formerly stood, 90. None 
were allowed to approach it but 
Priests, ibid, A dispute about 
it at the Reformation, 282. How 
it ought to stand, both in the 
Communion-time, and out of it, 
ibid. Why the Priest must 



THE INDEX. 



stand on the North side of it, 
284. 'Jo he covered with n fair 
linen cloth at the time of Com- 
munion, ibid. 
Ambrose, Bishop of Milan ; some 
account of hira, 64 
Amen, what it signifies, 127. How 
regarded by the primitive Chris- 
tians, 128. Why printed some- 
times in Roman, and sometimes 
in Italic, ib. In what sense it is 
used at the end of the Curses in 
the Commination, 551 
St. Andrew's day, why observed 
first in the course of holy-days, 
and at the beginning of Advent, 

264 
Angeis, thought to be present at 
the performance of divine my^- 
teries, 315 

St. Ann, Mother to the bles-ed 
Virgin Mary; some account of 
her, 71 

Anthems, the original and antiqui- 
ty of them, 166. Why to be 
sung between the third Collect 
and the prayer ior the King, 167 
Annunciation, the least of it, 264 
Apocrapha, when, and upon what 
account appointed for Lessons, 

142 

Apostles, others beside the twelve 

so called, 99, 100. Their office 

not designed to be temporary, 99 

their days why observed as 

festivals. 109 

Ascension-day, how early observ- 
ed, 249. The service of that 
da}' explained, ibid. 

Ash-Wednesday, why Lent begins 
on that day, 233. Why so call- 
ed, ib. The discipline of the 
ancient Church on that day, ib. 
How the Church of England 
supplies it, 234. The service 
for it, ibid. 

St. Athanasius's Creed. See Creed 

of Athanasius. 
August Ij a Form of Prayer for 
it-, 5G6 



AuGusTiN, first Archbishop of Can- 
terbury ; some account of him, 

67 

St AuGUSTiN, Bishop of Hippo ; 
some account of him, 73 

Additions and Notes by Am. Editor. 
20-21,22,23,25, 26,28,57, 
82, 117, 118, 122, 126, 128, 
133, 143-144, 150, 151-152, 
156, 157, 158, 163, 165, 168, 
169, 170, 173, 176, 179, 188, 
191, 193, 194, 203, 225, 226, 
228, 231, 234, 251, 254, 255, 
256, 258, 262, 2S0, 286, 287* 
288, 291-292, 315, 318, 328, 
335, 363, 349, 313, 369, 395- 
396,399, 401-402,418,424- 
425, 427 428, 430, 435, 436, 
454, 457, 471, 472-473, 485^ 
493, 506, 507, 513, 520,526- 
527, 529, 5S0-53 1-532, 537, 
542, 543, 545, 546, 553-554, 
669, 570. 

B. 

Eanns, what the word signifies, 427. 
Why and how often to be pub- 
lished, ib. The poverty of the 
parties, or their not being settled 
in the place where they are ask- 
ed, no reason for prohibiting the 
Banns, 428. The penalty of a 
Minister that marries without 
Licence or Banns, 429 

Baptism, how it typifies a new- 
Birth, 351. Formerly adminis- 
tered only at Easter and Whit- 
suntide, and why, 245, 359. To 
be administered now only on 
Sundays and Holy-days, except 
in cases of necessity, iK. The 
irregularity and scandal of ad- 
ministering public Baptism at 
home, 360. Why to be ]»erform- 
ed after the second Lesson, 364. 
Persons dying without it not ca- 
pable of Christian Burial, 506 
of Infants, practised by the 



Jew.-, 354. No alteration intend- 
ed by our Saviour, ibid. Express 



THE INDEX. 



testimony for it in the New 
Testament, 356. Proved from 
the writings of the most ancient 
Fathers, 357 

-by Laymen. See Lay Baptism. 



ft 



&t. Barnabas, his (1<iy, why not 
formerly in the table of holy- 
days, 2i)0 

St. Bartholomew, a remark upon 
the Gospel appointed for his 
day, 270 

Bede, some arccunt of him, 63 
How he got the name of Vene- 
rable, ibid. 

Benedict, an Abbot ; some ac- 
count of him, 63 

Bidding of Prayer before Sermon 
enjoined by the (.'hurch ever 
since the Reformation,293. The 
contrary practice attended with 
iatal consequences, ibid. 

Birth-days, the days of the Mar- 
tyrdom of the ancient Christians 
so called, and why, 199 

Bishijps were called Apostles in the 
first age of the Church, 10 L 
Those called Bishops in Scrip- 
ture were probably no more 
than Presbyters, ibid. See Min- 
istry. 

Bissextile, Leap-years, whence so 
called, * 265 

Blassius, Bishop and Martyr ; some 
account of him, 61 

BoNiFACK, Bishop of Mentz, and 
Martyr ; some account of him,68 

Bread in the Sacrament, whether 
it should be leavened or unleav- 
ened, 343 
Bread and Vvinc for the Com- 
munion, when, and by whom to 
be placed on the table, 297. 
How and by whom to be pro- 
vided, 347. The remainder 
^ after the Communion how to be 
disposed of, 346 

Breaking the Bread, a ceremony 
always used by the ancient 
Church in consecrating the Eu- 



Bridemen, their antifjuity, 434 
ihuTius, or St. Brice; some ac- 
count of him, 78 
Burial, Christian, the ancient form 
of it, 505. To what sort of per- 
sons denied, 506. The time 
when performed, 513. The 
manner of proces;-Jon at Fune- 
rals, ib. Rosemary, why given 
ac Funerals, 514. 'I'he Priest 
to meet the Corpse in his sur- 
plice, ibid. And to <^o before it 
to the church or grave, 515, In 
what places the dead were bu- 
ried fornjerly, ibid. The ancient 
solemnity of taking leave of the 
dead body, 527. The position 
of the corpse in the grave, ib. 
The throwing earth upon the 
body, 528. A C'ommunion at 
Funerals formerly a[)pointed. 



and why, 



i31 



C. 



chariot. 



322 



C.^^CILIA, Virgin and Martyr; 
some account of her, 80 

Calends, the column of them, 57 

Candiemas-dav, whence so called, 

264 

Canonical hours for celebrating 
Marriage, 432 

Catechising, what the word si^ini- 
fies, 404. Of divine institution 
and universal practice, 402. As 
proper after Baptism as before, 
403. How often to be perform- 
ed, 405. Why after the second 
Lesson, 406. Who to be cate- 
chised, 407. What care to be 
taken by parents and masters, ib. 

Catherine, Virgin and Martyr; 
some account of her, 80 

Cedde, or Chad, Bishop of Lich- 
field ; some account of him, 62 

Chancels, why so called, 90. Al- 
ways stood at the East end of 
the church, ibid. How to re- 
main as they have done in times 
past, 113 



THE INDEX. 



Chjmere, a Bishop's habit, 108 

C hoir, all divine service perform- 
ed there at first, 1 1 1, Til! clam- 
oured against by Bucer, ib. And 
altered upon his complaint, ib. 
Which caused great contentions, 
112. Till the old custom was 
revived by Queen Elizabeth, ib. 

Chrisom used anciently in Baptism, 
381. Why so called, 382. Was 
formerly offered by the vsroman 
at her churching, 543. What 
the word should signify in the 
weekly bills, 544. See White 
Garments, 

Christmas day, how early observ- 
ed in the Church, 220. The 
service for it explained, 221. 
Why a prescribed time for com- 



municating. 



337 



St. Chrysustom, his prayer, 170 
When first added, 171 

Chronicles, (the books of) why not 
read for Lessons, 141 

Churches, the necessity of having 
appropriate places for public 
worship, 85 The universal 
practice of Heathens, Jews, A- 
postles,and primitive Christians, 
86. The churches of the an- 
cient Christians sumptuous and 
magnificent, 89. The form of 
them, ib. Decency in churches 
requisite and necessary, 92. To 
be consecrated by a solemn ded- 
ication of them to G©d, 93. 
Called by the names of angels 
and saints, 94. Great reverence 
shewn in them by the primitive 
Christians, ibid. 

Church holy-days, what days so 
called, and why, ibid. 

Churching of Women. See 

Thankstriving of Women after 
Child-Birth. 

Circumcision (the feast of) the de- 
sign of it, 2^25. The antiquity 
of it, ib. The service for it, ib. 

St. Clement, liishop of Rome, and 
Martyr; some account of hlm.SQ 



Clergy and People, the prayer for 
them, when first added, 169 

Clerks, who intended by them, 162 

Collects, why the prayers are di- 
vided into so many short Col- 
lects, 163. Why so called, 165. 
Whether the Collect for a Mon- 
day festival is to be used on the 
Saturday or the Sunday evening, 
205. The week-day Collects 
not to be used on holy-days or 
their eves, 208. The antiquity 
of the Collects for the Sundays 
and Holy-days, 212 

Comber, Dr. his character of our 
Liturgy, 37 

CommemorationSjWhat they were, 

146 

Commination, the occasion and de- 
sign of the office, 546. How of- 
ten and upon what occasions to 
be used, 547. To be said after 
the Litany ended, 548. To be 
said in the reading-pew or pul- 
pit, 549- The design of the 
curses in this office, 550. Amen, 
what it signifies at the end of 



every curse, 



551 



Common Prayer Book, compiled 
in the reign of King Edward VI. 
26. And confirmed by Act of 
Parliament, 20. But afterwards 
submitted to the censure of Bu- 
cer and Martyr, ib. Upon 
whose exceptions it was review- 
ed and altered, ib. And again 
confirmed by Act of Parliament, 
29. Both which Acts were re- 
pealed by Queen Mary, ib. But 
the second book of King Edward, 
with some few alterations, again 
established in the reign of Queen 
Elizabeth, ib. Some other al- 
terations made in it in the reign 
of King James I. 31. And the 
whole book again reviewed af- 
ter the liestoration, ib. The 
names of the commissioners,and 
the manner of their proceeding, 
32. Compiled by an ecclesias- 



THE INDEX* 



tical not a civil authority, 34. A 
character of it from Dr. Com- 
ber, 37. See Liturgy of the 
Church of En^^Iand 
Communicants, ihe Ministers to be 
judges of their fitness for the 
Communion, 27G. And have 
power to repel scandalous of 
fenders, ib. When and how the 
Communicants are to he conven- 
iently placed at the Commu- 



nion, 



310 



Communion, in what time of di- 
vine service notice of it is to be 
given,290. Not lo be administer- 
ed to scandalous oifenders, 276. 
Nor to Schismatics, 280. Nor 
to persons not connrmed, ibid. 
Nor to strangers from other par- 
ishes, ibid. When tiie Minister 
is to give notice of it, 290. The 
care of the Church about fre- 
quent Communions, 337, 342 

Double Communions on the samf. 
day, an ancient practice. 216 

Communion, in one kind examin- 



ed. 



132 



Communion Service, designed to 
be used at a different time from 
Morning Prayer, 274. The or- 
der of it in King Edward's first 
book, and the Scotch Common 
Prayer, 317. Why to be said 
on all Sundays and Holy-days, 
339. To be said at the Altar, 
though there be no Communion, 
and why, 340 

Communion of the Sick, agreeable 
to the practice of the primitive 
Church, 496. Timely notice to 
be given to the Curate, 499. 
How many required to commu- 
nicate with the Sick, ib. Where 
the Sick is hindered from com- 
municating, he is to supply it by 
faith, 501 

Communion Table, how properly 
called an Altar, 28 1. See Altar. 

Confession, in the Morning and 
A A a a 



Evening Prayer, tvhy placed at 
the beginning, 118. An objec- 
tion agajnst it answered, 119 

(Private) the state of it in the 

primitive Church, 473. How 
far enjoined by the Church of 
England, 475. The benefits and 
advantages of it, 476 

Confirmation, a necessary quahfi- 
cation for the Communion, 280. 
of divine institution, 408. Of 
apostolical practice. 409. Its be- 
ing attended at first w<th miracu- 
lous powers no argument that it 
was designed only for a tempo- 
rary ordinance, 410. Adminis- 
tered by the Apostles not so 
much for the sake of its extra- 
ordinary, as of its ordinary ef- 
fects, ib. Designed for a stand- 
ing and perpetual ordinance, 
411. Practised by the Church 
in all ages, ib. Of what use and 
benefit, 412. Not rendered un- 
necessary by the receiving the 
Eucharist, 413. Necessary to 
confirm the benefits of Baptism, 
414. At what age persons are 
to be confirmed, 415. To be 
administered only by Bishops, 

417. A godfather Oi- godmoth- 
er necessary to be witness of it, 

418. Imposition of hands an es- 
sential rite in it, 420. But a 
blow on the cheek used instead 
of it by the Church of Rome, 
421. Prayer another essential 
to it, 422. Unction in Confirma- 
tion, primitive and catholic, 423. 
As also the sign of the Cross, 

424 
Consanguinity ,or Affinity, what de- 
grees of either expre-jsly forbid 
to marry, 438. And what by 
parity of reason implied, ib. The 
case the same in unlawful con- 
junctions as in lawful marriages, 
439. And between bastard chil- 
dren, as between those that are 



THE INDEX. 



legitimate, ibid. The reasons 
of the prohibition, ibid. Such 
marriages, why called incestu- 
ous, 440 

Consecration of Churches. See 
Churches. 

— — of the Elements in the Eu- 
charist, always attributed to the 
Invocation of the Holy Ghost, 
320, &c. 

'- of the Water in Baptism, an- 
cient and decent, 372 

Cope, what sort of habit, 109. By 
whom and when to be worn, ib. 

Corporal, or Linen Cloth, thrown 
over the consecrated Elements 
at the Communion, 333 

Cousins, no v'ousins prohibited 
Marriage, 440. Why not, 441 

Creed (the Apostles) why called 
Creed, 154. Why called *ym- 
bolum, ib. The antiquity of it, 
155. When first recited pub- 
licly, ib. VV by placed between 
the Lessons and Prayers, 156. 
To be repeated by the whole 
congregation, why, 157. To be 
repeated standing, why.ib. Why 
with their faces towards the 
East, ibid. 

• (of St. Athanasius) the scru- 
ple which some make against it 
answered, 158. Why used on 
the days mentioned in the ru- 
bric, 150 

■ (Nicene) why placed next af- 
ter the i pistle and Gospel, 289 
An account of it, ibid. 

Crispin, Martyr; some account of 
him, IT 

Cross (Invention of the) what day 
so called, and why, 66 

• in Baptism, used twice by the 

primitive Christians 366. The 
antiquity and meaning of it, 384. 
Why made after Baptism, 388. 
Why made upon the forehead, 

ibid 

Cross in the consecration of the 
Eucharist, an ancient and gen- 



eral practice, 3-22: 

in Confirmation, ancient and 

catholic, 422 

Coroner's warrant, no rule for giv- 
ing Christian burial to persons 
that lay violent hands upon 
themselves, 511 

Curates, who meant by them in the 
prayer for the Clergy and Peo- 
ple, 169 

Cycle of the Moon. See Golden 
Number. 

Cycle of the Sun, the Sunday Let- 
ter improperly called the Cycle 
of the Sun, 52 \ he use of it, 
ib. Why it consists of twenty- 
eight years, 53. How to find 
the Dominical Letter, ibid 

St. Cyprian, Bishop of Carthage, 
and Martyr, 75. The Cyprian 
in the Roman calendar a differ- 
ent person, ibid 

Colleges' forms of prayer, to be 
used in them, 571 

D 

DAVID, Archbishop of Menevia, 
afterwards called St. David's j 
some account of him, 62 

Days, one in seven, why kept ho- 
ly, 195 

Deacons, not to pronounce Abso- 
lution, 125 

Dead, praying for them, an ancient 
and cathohc practice. 303. In- 
consistent with the doctrine of 
Purgatory, ibid. In what sense 
used in King Edward's Common 
Prayer, 521. How far implied 
in our present Liturgy, ^ 523 

Dead Bodies, the care of them an 
act of religion, 502. The rea- 
sons of that care, ibid. 

Deadly Sin, what it signifies, 178 

Dedication ofChurches,the feast of 
it, on what day to be observed 
in England, 93. See Churches. 

Denys the Areopagite, some ac- 
count of him, 76 

Desks, or Reading-Pews, the orig- 



THE INDEX. 



inal of them. 



112 



Dipping iu Baptism. See Immer- 
sion. 

Doctrine andErudition(Necessary) 
for any Christian Man, a book 
with that title put out by King 
Honry VIII. 25 

Dominican in Albis, what Sunday 
so called, and why, 247 

Dominical Letter. See Cycle of 
the Sunday Letter. 

Doxology (For thine is the King- 
dom, &;c.) its being added by St. 
Matthew, and omitted by St. 
Luke, no objection to the Lord's 
Prayer being a form, 4. Why 
Sometimes added in the Liturgy, 
and sometimes omitted, 129 

i— (Glory be to the father, ike. 
corrupted by the Arians, and for 
that reason enlarged by the 
Church, 131. Used at the end 
of all the Psalms and Hymns, and 
why, 138 

St. DuNSTAN, Archbishop of Can- 
terbury ; some account of him, 

67 

Duties, Ecclesiastical, what, and 
when to be paid, 347 



E 



EAST, why the primitive Chris- 
tians turned that way in their 
worship, 90 Why chancels 
stand at the East end of the 
church, ib. Why people turn 
their faces that way when they 
say the Creed, 157. Why peo- 
ple are buried with their feet 
towards the East, 527 

Easter, the rule for finding it, 39. 
Upon what occasion it was fram- 
ed, ib. Easter diflerently observ- 
ed in different Churches, 40. 
Ordered to be every where ob- 
served on the same day by the 
council of Nice, ibid. The Pas- 
chal Canons passed in that coun- 
cil, ib. The new and full Moons 



ordered to be found by the Gold- 
en Numbers, ibid. Easter by 
that means was kept sometimes 
too soon, and sometimes too late, 
41. The Paschal Limits answer- 
ing the Golden Numbers, 42. 
Cycles and Tables invented to 
find Easier for ever, 43. Found 
to be enroneous, 45 

Piaster-day, when first observed, 
and why so called, 242. The 
Anthems instead of the* Venite 
Exullemus, why appointed, ibid. 
The rest of the service for it ex- 
plained, 243. Why a prescrib- 
ed time for communicating, 244, 
The wh^le time between East- 
er and Whitsuntide formerly ob- 
served, ib. The week after 
Easter how observed formerly, 
and why, 245. The Sundays 
after Kaster, their services how 
proper, 247 

Easter Kve, how observed in the 
primitive Church, 240. How ob- 
served by the Church of Eng- 
land, 241. The service for it, 

ibid. 

Edmund, King and Martyr ; some 
account of him, 80 

Edward, the Confessor, his trans- 
lation, 'T^ 

rCing of the West Saxons, 

some account of him, 63. His 
translation, another festival for- 
merly observed, 6^ 

Elements in the Eucharist conse- 
crated by our Saviour with a so- 
lemn blessing, 321. The form 
and manner of administering 
them to the communicants, 327. 
Private consecration of them 
how far allowed, 497. See 
Bread and W^ine. 

Ember-weeks,what they were, and 
why so called, 219, 220. At 
what seasons observed, ib. Why 
ordinations are affixed to those 
times, ib. The prayers to be us. 
ed at those times, whea first ad- 



THE INDEX. 



ded, 190 

Epact, the occasion of it, 49. How 
it answers the Golden Number, 
50. How to find it, ib. The use 
of it in finding the Moon's age, 
ibid. Whv it shows the Moon's 
age truer than tke Golden Num- 
ber, 51 

Epiphany, what the word signifies, 
226. Used formerly for Christ- 
mas-day, ib. The ancient names 
of it, ib. The service for it, 227. 
The services for the Sundays af- 
ter the Epiphany,228. 'I'heVeast 
©fit, to what end instituted, ibid. 

Epistler, and Gospeller, why ap- 
pointed, 288 

Epistles forSundays and Holy-days, 
the antiquity of them. 213. In 
what version they are used, ibid. 
Their order and method,ib. The 
suitableness of them to the seve- 
ral days, ibid. Why the Epistles 
are read before the Gospels. 28r 

Erudition for any Christian Man. 
See Doctrine. 

Espousals, what they were former- 
ly, 445. How supplied now, 446 

Etheldred, Virgin ; some account 
of her, 77 

Evangelist, not a distinct officer by 
himself, 100 

Eucharist, the virtue of it, 273. 
Whence so called, SI 2. See 
Communion Service. 

Eves, why called Vigils, 203. The 
original of them, ibid. Which 
festivals have Eves, and v.hich 
not, and why, 204, ib. The Kve 
of a festival that falls upon a 
Monday, to be observed on the 
Saturday, 203 

EuNURCHus, Bishop of Orleans ; 
some account of him, 74 

Excommunication, the internal ef- 
fects of it, 480. An ip«o facto 
Excommunication, how it difiers 
from an ordinary one, 5 iO. Per- 
sons dying excommunicate not 
rapabl^ of ChTi-stian bnrioij 508. 



W^hether a person that incurs an 
ipso facto P^xcomn>uniration can 
be refused Christian burial be- 
fore sentence is pronounced, ib. 

Exhortati(»ns to the Communion, 
why there were none in the pri- 
mitive Liturgies, 306. The use- 
fulness of those in our office, 307 

Exorcising in Baptism, an ancient 
practice, ^ S66 

Expectation Week, what week so 
called, and why, 251 

EzEKiF.L, why some part of it is 
not read for Lessons, 142 



F. 



FABIAN, Bishop and Martyr; 
some account of him, 60 

Faith, Virgin and Mat tyr^ some 
account of her, 76 

Fastinji;, how ancient and universal 
a duty, 209. How distinguished 
from Abstinence in the Church 
of Rome, 210. What days ap- 
pointed for one and the other, ib. 
V^^hether distinguished in our 
own Church, 21 1 . Days of Fast- 
ing, how observed by the prim- 
itive Christians, ibid. 

Festivals, how requisite to be ob- 
served, 197. Jewish Festivals 
not to be observed by Christians, 
ibid. Christian Festivals, how 
early observed, 198. In what 
manner observed by the primi- 
tive Christians, ib. "What and 
how observed by the Church of 
England, 199, 201. Why the 
Curate is to bid them, ib. What 
to be done in the concurrence of 
holy-days, ib. And why length- 
ened out for several days, 315. 
Why fixed to eight days, 316 

Forms of Prayer, a full vindication 
of the joint use of precomposed 
set Forms of Pra5^er, 2, &c. 

Fonts, why so called, S63. Why 
generally placed at the lower 
end of the church, 3G4. For^ 



THE INDEX. 



merly very large, ib. Why made 
of stone, ibid. 

Friday, why observed as a Fast- 
day, 211 

Full Moon, See Easter. See Epact. 

FuDerals,variousJy performed, 503. 
Sometimes by burying, which 
was the most ancient and natural, 
ib. Sometimes by burning, 5 4. 
Always performed with due so- 
lemnity, ib. See Burial of tl»e 
Dead. See Dead Persoivs. 

Family Prayers, 570 

G. 

GENESIS, why appointed to be 
read in Lent, 143 

St. George, Martyr ; some account 
of him, 65. How he came to 
be Patron of the English, 66 

Giles, Abbot and Confessor ; some 
account of him, 73 

Glory be to the Father, <^c. See 
Doxology. 

Godfathers and Godmothers, the 
original, antiquity, and use of 
them, 361. The number of 
them, 362. Whence called sure- 
ties and witnesses, ib. The qual- 
ifications required in tnem, S63. 
No Parents to be admitted, ibid. 
Nor persons that have not re- 
ceived the Communion, ib. The 
reasonableness of admitting a vi- 
carious stipulation, 367. Why 
the Godfathers or Godmothers 
are to name the child, 374 The 
ill practice of choosing unfit per- 
sons to this ofiice, 389. A God- 
father or Godmother required at 
Confirmation, 418, 

Golden Number, by whom invent- 
ed, and why so called, 46. I he 
occasion ot it, and how brought 
into the Calendar, ib. W hy now 
left out of the Calendar, ib. 
How to find the Golden Number 
of any year, 48 

Good Friday, why so called, 239. 
Why observed as a fastj ib. The 



Gospel for it, why taken out of 
St. John, ib. The rest of the 
service for it, 240 

Gospels for the Sundays and Holy- 
days, the antiquity of them, 212. 
In what version they are used, 
213. Their order and method, 
ib. Thesuitablenessof them to 
the several days, ib. Standing 
up at the Gospel, why enjoined, 

288 

Gospeller and Epistler, why ap- 
pointed, ibid. 

Gregory the Great, Bishop of 
Rome, and Confessor: some ac- 
count of him, 63 



H. 



HABITS for the Minister. See 
Ornaments. 

Hallelujah, how anciently and uni- 
versally used, 132 

Hilary, Bishop and Confessor ; 
some account of him, 60 

Holy-Cross-day ; what day so call- 
ed, and why, 74 

Holy-davs, (Popish,) why retained 
in our calendar, 58. See Festi- 
vals. 

Homilies of the Church of Eng- 
land, by whom composed, and 
when, 293 

Honey, Milk and Salt, why given 
anciently to the new baptized, 
352. Why discontinued, 353. 

Hood, by whom first used, 107. 
Why used by the Monks, ibid. 
Why used in Cathedrals and Uni- 



versities, 



ibid. 



Hours, the third and ninth the 
times of the Jewish Sacrifice, 
and why, 83. The same hours 
observed for prayer by the prim- 
itive Christians, 84. Why not 
enjoined by the Church of Eng- 



land, 



ibid. 



canonical, for celebrating 

Marriage, 432 

Hugh, Bishop of Lincoln ; some 



THE INDEX. 



«cconnt of him, 79 

Hymns, the antiquity of them, 149. 

Why used after the Lessons, lb. 

When first added, ibid. 



I. 



JANUARY 30, a Form of Prayer 
for it, 557 

St. Jerom, Priest, Confessor, and 
Doctor ; some account of him, 76 

Jesus, reverence to be made at the 
name of Jesus, 157 

Images, the use of them forbid in 
the primitive Church, 90. A re- 
markable instance of it, 91 

Immersion, or Dipping in Baptism, 
most primitive and significant, 
375. See Affusion. See Trine 
Immersion. 

Immoveable Feasts, why placed 
by themselves in the Common 
Prayer Book, 263. Observa- 
tions on some of them, ibid. 

Impediments to Marriage, what, 
436, &c. 

Imposition of Hands essential to 
Confirmation, 420. A blow on 
the cheek used instead of it by 
the Church of Rome, 421 

Incestuous Marriages, what Mar- 
riages so called, and why, 440 

Infant Baptism. iSee Baptism of 
Infants. 

Innocents-day, why oberved, 201. 
Why observed presently after 
Christmas-day, 222. The ser- 
vice for it explained, 223 

Institution (Godly and Pious) of a 
Christian Man, a book with that 
title put out by King Henry 
Vm. 25 

Introits, what they were, and how 
ancient, 216. Ihe Introits for 
every Sunday and Holy-day 
throughout the year, 217 

Invention of the Cross, a day so 
called, and why, 66 

St. John Baptist, his day why ob- 
served, 199. Why commemo- 



rated by his Nativity, 270. His 
Beheading, what day so called, 

18 

St. John Evangelist, why com- 
memorated at Christmas, 222. 
The service for his day, how 
proper, 22S 

Ante Port. Lat. what day so 

called, and why, 66 

Isaiah, why reserved to be read in 
Advent, 142 

June 22, a form of Prayer for it, 

566 



K. 



KALENDAR (or Calendar) 57 
Kneeling, the Sacrament to be 
received kneeling, 329. The 
Apostles probably received it in 
a posture of adoration, ibid. 
Though their posture does not 
bind us, ib. When kneeling first 
began, 230. How universal and 
reasonable a practice, ib. The 
protestation concerning it, 349. 
The Minister why sometimes to 
stand, and sometimes to kneel, 

324 



L. 



LAMBERT, Bishop and Martyr ; 
some account of him, 75 

Lammas-day, what day so called, 
and why, 71 

St.LAURENCE,Archdeacon of Rome, 
and Martyr, some account of 
him, 72 

Lawn sleeves, a Bishops habit, 108 

Lay Baptism, allowed by our 
Church at the first Keformation, 
S9t. But afterwards prohibited 
by both houses of Convocation, 
392. Whether valid or effectu- 
al in the sense of our Church, 

395 

Leap-Years, whence called Bis- 
sextile, 265 

Legends, what they were, . 145, 



THE INDEX. 



Lent, the original and Antiquity of 
it, 230. Variously observed at 
first 231. VVhy limited to forty 
days, lb. Why so called, 232. 
W hy to end at Easter, ib. How 
observed by the primitive Chris- 
tians, ib. The Sund;iys in Lent, 
the services appointed for them, 
234. How they are named, 225 

Leonard, Confessor ; some account 
of him, 78 

Lessons, why they follow the 
Psalms. 140. The antiquity of 
them, 141. The order of the 
first Lessons for ordinary days, 
ib Why some books of the 
Old Testament are not read, 
142. Isaiah, why reserved for 
Advent, ib. The first Lessons 
for Sundays, 143. Genesis, why 
read in Lent, ibid. First Lessons 
for Saints days, 144. For Holy- 
days, ibid. The order of»^he se- 
cond Lessons, ibid. The Revela- 
tion, why not read, 145. What 
posture the Minister and People 
ought to be in when the Less- 
ons are reading, 1 47 

Let us pray, often used, and vvh3', 

160 

Licence, the penalty of a Minister 
that marries without Licence or 



Banns, 



429 



Lights upon the Altar enjoined by 
the rubric, 110 

Litany, what the word signifies, 
172. Why sung in the middle 
of the choir, ib. The original 
of them in this form, ib. Used 
formerly in processions, 173. 
On what days to be used, and 
why, ib. At what time of the 
day, 174. One out of every fam- 
ily in the parish to be present 
at it, 175. The irregularity of 
singing it by Laymen, 176. The 
method and order of it, 177, 4'C. 
When properly ended, 549 

Liturgy, the lawfulness and necess- 
ity of a national precomposed 
tine, 1, ^'c. 



Liturgy of the Church of England, 
how it stood before the Reforma- 
tion, 24. What was done in re- 
lation to it in King Henry VIIPs 
reign, ib. See Common PraycT 
Book. 
Lord be with you, ^'c. why placed 
between the Creed and Lord's 
Prayer, 160 

Lord have mercy upon us, <S^c. the 
antiquity and use of this form, 
161. Why placed before the 
Lord's Prayer, ib. The Clerk 
and People not to repeat it a 
second time after the Minister, 

ibid. 
Lord's Prayer, prescribed by our 
Saviour for the constant use of 
his Church, 4. Objections against 
it answered, ibid. Sfc. Always 
used by the primitive Church, 9. 
W by used in all offices, and gen- 
erally at the beginning, 129, 
Why repeated aloud by the 
whole congregation. 130. Why 
repeated more than once in an 
office, 162 

Lord's Supper, daily received by 
the primitive Church, 337. The 
care of the Church in adminis- 
tering it to persons in danger of 
death, 496. See Communion 
Service. 

Low-Sunday, what day so called, 
and why, 247. The service for 
it, ibid. 

St. LuciAN, Confessor and Martyr ; 
some account of him, 59 

Lucy, Virgin and Martyr; some 
account of her, 81 

St. Luke, his day, why observed, 

201 

Lunar Year, how computed, 48 



M. 



MACHUTUS, Bishop; some ac- 
count of him, 79 

Margaret, Virgin and Martyr at 
Antioch ; some account of her, 

70 



THE INDEX. 



St. Mark, his day, why observed, 
201. Why observed as a day 
of abstinence by the Church of 
Rome, 210 

Marriage, a divine institution, 426. 
Must be performed by a lawful 
Minister, ib. Not before Banns 
be published on three Sundays, 
or Licence obtained, 427. At no 
time prohibited, 430. Though 
not decent at some seasons, 431. 
To be solemnized in one of the 
churches whereBanns were pub- 
lished, 432. To be performed 
between the hours of eight and 
twelve in the morning, 433. In 
what part of the church to be 
solemnized, ibid. Who to be 
present at the solemnization, 
434. The man, why to stand at 
the right hand of the woman, ib. 
The impediments to Marriage, 
what they be, 436. No Cous- 
ins prohibited Marriage, 440. 
The mutual consent ot the par- 
ties to be asked, 443. The hus- 
band's duty, ib. The wife's du- 
ly, 444. The father or friend 
why to give the woman, 447. 
And the Minister why to receive 
her, ib. Their right hands why 
to be joined, 448. The mutual 
stipulation explained at large, ib. 
The meaning of the Rin;2:. See 
Ring. The married persons 
ought to receive the Sacrament, 
461 . The advantage of commu- 
nicating on the day of marriage, 

462 

St. Martyn, Bishop and (.^onfess- 
or ; Hs translation, 70 

Martyrs, the days of their death, 
why observed, and why called 
their Birth-days, 198 

Mary Magdalen, why her festival 
is discontinued, 71 

the Virgin, her Visitation, on 

what day formerly commemo- 
rated, 69. Her Nativity, on what 
day formerly commemorated574. 



Her Conception, on what day 
formerly commemorated, 81 

Matrimony. See Marriage. 

Masses, solitary, not allowed of by 
the Church of England, 343 

St. Matjhias's day, on what day 
to be observed in Leap-years, 

265 

Maunday Thursday, whj so called, 
238. The Epistle, why concern- 
ing the institution of the Lord's 
Supper, ibid. The practice of 
the primitiveChurch on this day, 
ib. The church-doors why set 
open on this day, ibid. 

May 29, a Form of Prayer for it, 

561 

St. Michael and All Angels, why 
observed, 201. St. Michael, why 
particularly commemorated, 270 

Middle State, the ancient notion 
concerning it, 303 

Midleriting, or Mothering, the rise 
of that custom, 235 

Milk, Honey, and Salt, why given 
anciently to the new baptized, 
352. Why discontinued, 353 

Millennium, the notion of it very 
primitive, 304 

Ministers, sometimes to stand, and 
sometimes to kneel, why, 165 

Ministry, the necessity of a divine 
commission to qualify a person 
for the ministry, 95, ^c. The 
necessity of Episcopal Ordina- 
tion, 98. Three distinct orders 
set apart by the Apostles to the 
ministry, 99 

Money given at the Offertory, how 
and when to be disposed of, 349 

Moon. See Easter. See Epact. 
See Golden Number. 

Morning and Evening Prayer to be 
said daily, either openly or pri- 
vately, by every Priest and Dea- 
con, 84. The form and order of 
it in the primitive Church, IIS 

Mothering. See Midlenting. 

Musical Instruments used in sing- 
in- of Psalm«, 137 



THE INDEX. 



N. 



NAME given to children at bap- 
tism, why, 374. Heathen and 
wanton names prohibited, 375. 
To be given by the godf.uii- 
crs or godmothers, and why, 

ibid, 

Name of Jesus, what day so called, 

72 

New Moon, how to find it by the 
Golden Number in the calendar, 
43, See Epact. feee Easter. 
See Golden Number. 

Nicene Creed. See Creed Nicene. 

Nicolas, Bishop of Myra in Ly- 
cia; socne account of lum, 81 

NicoDEMK, a Roman Priest and 
Martyr ; some account of him, 68 

November 5, a Form of Frayer 
for it, 5j4 

JS'otes by American Editor. See 
additions and notes by Am. Ed. 



O* 



OBLATION of the Eucharist af- 
ter consecration, always practis- 
ed by the ancients, 323. Our 
present prayer of Oblation man- 
gled and displaced, ibid. 

Octaves, or the eighth days after 
the principal feasts, how fot mer- 
ly observed, 224. For what 



reason. 



31 



Offertory, the Sentences in the 
Communion office so called, and 
why, 2'35 

Orders of the Ministers, three dis- 
tinct ones set apart by the Apo- 
stles, 99 

Ordination, by a Bishop, the neces- 
sity of it, j8. Presbyters never 
invested with it, 100. At what 
seasons performed, 2tO 

Organs, the antiquity of them, 137 

Ornaments, or Habits, enjoined to 

be worn by the Ministers, and 

in the church, 103. Offensive 

to Bucer and Calvin, 110. Dis- 

Sb bb 



continued in the second book of 
King Edward, ib. But restored 
again by Queen Elizabeth, ibid. 
O Sapientia, what day so called, 
and why, SI 



PALL at the Communion. See 
Corporal. 

Palla Altar is, and Palla Corporis, 
what, and how distinguished,284 

Palls worn by Archbishops, the 
original of them, 61 

Palm Sunday, why so called, 226 

Paranymphs, or Brideraen, their 
antiquity, 434 

Parents, not allowed to stand god- 
fathers or godmothers for their 
own children, 363. The want 
of their consent, an impedime.it 
to their children's marriage, 442 

Parliament, the prayer for it, when 
first added, 192 

Pas>ing-Bell, why formerly order- 
ed to be rung, 495 

Passion-Sunday, what Sunday so 
called, and why, 235 

Passion- Week, why called the 
Great Week, and the Holy- 
Week, 236. How formerly ob- 
served, ib. How observed by 
the Church of England, 237. 
The services appointed for it, 

ibid* 

Pastoral Staff, an account of it, 109 

St. Paul, his day, why not former- 
ly in the tableof holy-days, 200. 
Why commemorated by his Con- 
version, 264 

A peal to be rung before and alter 
every burial, 313, 534 

Penitents, the form of driving theui 
out of the church on Ash Wed- 
nesday, 233- The form of re- 
concilmg them on Maunday 
Ihursday, 238 

Pervetua, a Mauritanian Martyr ; 
some account of her, 63 

St. PuiLLiF, whether the Apostle 



THE INDEX. 



or Deacon, commemorated by 
our Church, 269 

Pie. why so called, 146 

l^ica Letters, why so called, ibid. 

Places, the necessity of having ap- 
propriate pSaces for the public 
worship of God, 85 

Polygamy forbid by the New Tes- 
tament, 436 

Pope receives the Sacrament Sit- 
ting, 330 

Postils, Sermons formerly so call- 
ed, and why. 293 

Prayers, not to be repeated by the 
people aloud, 129. Why divid- 
ed into short Collects, 163. Es- 
sential to Confirmation, 422 

Preceding marriage,an impediment 
to marriage, 436 

Presbyters were never invested 
with the power of ordination, 
100. The same persons called 
both Presbyters and Bishop-^ in 
the New Testament, 101 

Primer of King Henry Vlli. some 
account of it, 26 

Pbisca, Roman Virgin and Mar- 
tyr ; some account ot her, 60 

processions, what sort of them al- 
lowed in En^iland, 249 

psalms used by ;he Apostles and 
primitive Christians, 9, 134. 

• "Why they follow the Confession 
and Absolution, ike. ibid. V^'hy 
used oftener than any other part 
of Scripture, ib. Whether ail 
the members in a mixed congre- 
gation may properly use some 
expressions in the Psalms, 135. 
Why sung or said by course, 136. 
By whom first set to music, 137. 
"W'by to be repeated standing, 
138. The course obser\ed in 
reading them, 139 To be us- 
ed after the translation in the 
old Bible, 140. Which the pro- 
per p- ace for singing Psalms, 167 

publication of what ihu^s to be 
made in churches, and by whom, 



Purgatorial Fire, how far held by 
some ancient fathers, 30^ 

Purification, the feast of it, 264. 
Why called Candlemas-day, it>., 

Q. 

QUINQUAGESIMA Sunday. See 
Septuagesima. 



R. 



READING Pews or Desks, the 
original ot them, 112. To have 
two Desks, 147 

Reai Presence in the Sacrament, 
the notion, of it explained 350 

Remigius, Bishop of Hhemes ; 
some account of him, 76 

Responds, what they were, 146 

Responses, the design of them, s30 

Revelation (the book of) why not 
read for lessons, 145 

Richard, Bishop of Chicester ; 
some account of him, 64 

Ring in marriage, the remains of 
the old coemption, 450. Why 
made use of rather than any 
thing else, 451. V^hy a goid 
one, lb. What intimated by its 
roundness, 451. The use of it 
ancient and universal, ib. Why 
laid upon the book, ib. Wijy 
put upon the fourth finger of the 
woman's lef4; hand, 453. The 
words at the deUvery of it ex- 
plained at large, ib. 6ic. 

Rochette, what habit so called, 
108. The antiquity and use of 
it, ibid^ 

Rogation-days, when first observ- 
ed 5>48. i he design of their 
institution, ib. VV hy continued 
at the Keiormation, 249. De- 
ferred by the Spaniards till after 
Whitsuntide, and why, 244 

Romish »aints. ^See Saints-days, 

Rosemary, why given at Funerals, 

514 

Royal Family, the prayer for them. 



THE INDEX. 



when first addled to our Liturgy, 

168 
Rule /or finding Easter. 2:Jee 
Easter. 



SACRAMENT, to be received 

kneeling. See Kneeling. 
Sacrifices (Jewish) why offered at 
the third and ninth hours, 83 

Saints-days how observed in the 
primitive Church, 198. How 
observed by the Church of Eng- 
land. 199. The days of Saints' 
Deaths, why called their Birth- 
days, ibid. 

M ' Uomisb, 58, &c. 

Salt, Milk, and Honey, why given 

formerly to the new baptized, 

352. Why discontinued, 353 

Saturday, why the Jewish Sabbath, 
195. ^^ by and how observed 
by the Eastern Christians, 196 

Schismatics, not to be admitted to 
the Communion, 280 

Self-Murderers, not capable of 
Chris.ian burial, 511. Whether 
those that kill themselves in dis- 
traction are excluded by the ru- 
bric, ibid. 

Sermon, the antiquity and design 
of it, 292. Anciently performed 
by the Bishop, ib. Why called 
Postil, 293 

Septuagesima, Sexagesima, and 
Quinquagesima Sundays, why so 
Culled, 228. The design of them, 
and how observed formerly, 229. 
Their serv>ces, ibid. 

Shrove-Tuesday, why so called, 

230 

Sick See Visiting of the Sicko 

Silvester, Bishop of Rome ; some 
account of him, 81 

Singin* Psalms, which the proper 
place for them, 167 

Sitting at the Sacrament practised 
by the Pope and the Dirsenters, 

"^'330. iiy whom first ialroduc- 
ed, 331 



Solitary Masses or Communioof, 
not allowed of by the Church of 
England, 343 

Song of .^olomon, why not read for 
lessons, 142 

Spousage, what are the proper to- 
kens of it, 450 

St. Stephen, St. John, and Inno- 
cents, their days, the antiquity 
of them, 222. Why observed 
immediately after Christmas- 
d 7, and in the order they are 
placed, ib. 1 heir service ex- 
plained, 223 

Strangers from other parishes not 
to be admitted to the Commu- 
nion, 280 

Sudden Death, why we pray a- 
gainstit, 1^9 

Sunday, why observed by the 
Christians, 195 

Sunday Letter, perpetual Table to 
find it by, 55. See Cycle of the 
Sun. 

Surplice, why so called. 104. The 
antiquity, lawfulness, and decen- 
cy of it, ibid. Why white, 105. 
Why made of linen, ib. The 
shape of it, and why made loose, 
106. Objections against it an- 
swered, ibid. 
St SwiTHUN, Bishop of Winches- 
ter ; his translation, 70 
Symbolum, the Creed, why so 
called, 154 
Synodals, what they were, 140 



T. 



TABLES, Rules, and Calendar, 
39. Tables for finding Easter, 

42. The Bishops of Alexandria 
first appointed to give notice of 
Easter-day to other churches, 

43. Cycles afterwards drawn 
up, ib. The Cycle of eighty- 
four years, ib. The Cycle of 
five hundred and thirty-two 
years, or Victorian Period, 44. 
The last Cycle established by 
Church, 45. And afterwards 



THE INDEX. 



adapted ifi the calendar, ib. 
Which was the occasion of plac- 
ing the Golden Numbers and 
Dommical Letters in the calen- 
dar, ibid. See Kaster. 

Tbanksw'ing, the great duty of 
it, 194. I he forms when, and 
upon what account they were 
added, " ibid. 

A large Thanksgiving always used 
at the celebration of the Commu- 
nion in the primitive Chucb, 
313. Thanksgiving of Women 
after Child-birth, why placed af- 
ter the office for the Burial of 
the Dead, 535. 'I'he original 
and reasonableness of it, ib. The 
time when they must do it, 537. 
The place for doing it, ib. To 
perform this office in private 
houses very absurd, 538. The 
woman to be decently apparell- 
ed, 539. In what part of the 
church she is to kneel, ib. In 
what part of the service she is 
to be churched. 541. The wo- 
man formerly to offer her Chri- 
som. 543. What the accustom- 
ed oiferin:;:,s are now, 544. The 
woman to receive the Commu- 
nion if there be one, ■ 545 

St. Thomas, why commemorated 
immediately before Christmas, 

264 

Times, the necessity of setting a- 
part set times for the perform- 
ance of divine worship, 83. See 
Hours. 

Transfiguration of our Lord, what 
day so called, 72 

Trine Immersion, formerly used in 
baptisna, 380. Why discontinr 
ned, ibid. 

Trinity Sunday, why not of very 
early date, 256. Why observed 
the Sunday after Whitsunday, 
257. The service for it, 258 

^ Sundays after, the Collects, 

Epistles, and Gospels, 259 

^tiniclcj an accoupt of it, 109 



Thanksgiving for the fruits of the 
earth, 569 

V. 

VALENTLNE, Bishop and Mar- 
tyr; some account of him, 61 
The original of choosing Valen- 
tines, 62 

Veils used formerly by women 
when they were churched, 639 

Venite Kxultumus, why used just 
before the Psalms, 133 

Verses, what they were, 146 

Vessels used in private baptism to 
hold the water, how to be dis- 
posed of, 396 

Vestments. See Cope. 



Victorian Period, 



44 



Vincent, Deacon of Spain, and 
Martyr ; some account of him,61 

Vigils, why so called, 203. See 
Eves. 

Violent Hands. See Self-Mur- 
derers. 

Visitation of the blessed Virgin, 
what day so called, 69 

of the Sick, why the office 

for it is placed next to that of 
Matrimony, 46^ 

Visiting of the Sick, a duty incum- 
bent upon all, 463. Especially 
upon the Clergy, ib. Whom the 
Sick are to send for, ib. And at 
the beginning of their sickness, 
464. Who are to go without de- 
lay, ib. Whether the Minister 
be confined to the order in the 
Common Prayer Rook, ibid. 

Unction in Bap. ism prescribed by 
the fir-t bo k of King Edward 
VI. 382. Whether it belonged 
to Baptism or Confirmation, ib. 
How thev were distinguished in 
the primitive Church, ibid. 

: in Confirmation,primitive and 

catholic, 423 

of the Sick, prescribed by the 

first book of King Edward VL 
485. Used by the Apostles in 
order to healing, 487. Why and 



THE INDEX. 



in what sease prescrbed by St. 
James, 488. How used by the 
primitive Church, 490. How 
by the ancient Church. 491. 
How abused by the Church of 
of Kome, ib. How far counte- 
nanced by the Reformation, 492 
Vow in Baptism, very primitive, 

371 
W. 

WAFER-BREAD used formerly 
in the Eucharist, and why, 344. 
Enjoined by Qneen Elisabeth, 
345- And allowed by the Scotch 
Liturgy. ibid. 

Wakes in country passages, the 
original of them, 93 

Washing with Water, uaed by all 
nations as a symbol of purifica- 
tion, 351. How it typifies a new 
fcirth, ibid. 



Water mixed with the Eucharisti- 
cal Wine by the primitive Chris- 
tians, 299. Not essential to the 
Sacrament, ibid. 

Water used in private baptisms, 
how to be disposed of, 396 

White Garments given anciently to 
the new baptized, 245. For 
what reason, 352. See Chrisom. 

Whit-Sunday, how anciently ob- 
served, ii51. Why so called, 252. 
The service for it, 253, 254. 
Why a prescribed time for com- 
municating, 337 

Whitsun-Week, how observed for- 
merly, 254 

Who alone workest great marvels, 
what meant by that expression, 

169 



YEAR Lunar, how computed, 48 



FINIS. 



No. 2. 11 
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|l 

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' ll 

l| No. 4. j j! 

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ginal text. I ij 



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Hazt Just Published I |J 

SERMONS by the Rev. John Venn, M. A. \ \l 

jl ; Rector of Clapham,3 vols, in 2. 8vo, printed on fine pa- S |1 

I i per, and good type ; — the first two volumes were publish- | 1 
{',5 eC: in England, in 1814, and have gone through three < '■ 
jj I editions, and the third volume in 1818 : they are review- < \\ 

II I ed in the Christian Observer, vol. xiv, page 26, and vol. I il 
j! i xvii, page 658, from which the following extracts are | W 

I I made, — 5 H 

I " The memoir in the preface states the great though | il 

i unassuming virtues ' of one of the best and greatest men, j |! 

I of the most eminent and useful ministers whom we have I || 

ever known.' As a minister it ascribes two of the rarest i II 



I evi 

il and most invaluable properties, when found in union, to | W 

i his pastoral instructions which can belong to the sacred \ \\ 

I office: the most entire ' fidelity in the interpretation and f II 

_ 5 exposition of scripture ;' and ' originality'' in ' the rich, \ >J 

]\ \ copious, and varied streams of piety, truth, and elo- J |{ 

B { quence, which flowed from his lips.' These points, of i \\ 

jl I course, it will be the immediate business of the following 5 |' 

% \ review to examine and illustrate. As a man, it attributes I iJ 

II ] to him successively, ' humility, profound and unvarying;' | [| 

[I I ' universal benevolence and uncommon tenderness ;' ? 'i 

\ ' disinterestedness;' ' soundness of judgment;' * sobriety > t! 

i of views;' ' and an equanimity and well-balanced pro- I || 

? portion throughout his whole character.' Some most l ll 

. interesting details of his death-bed are subjoined; and a ^ jj 

tl ^ ^ l< 



very striking similarity in it pointed out to the spii'il and 
even to the words of * the learned, pious, and judicious 
Hooker.' To that great and immortal light and pillar of 
our church, we should in truth not be afraid to have 
ventured a more lengthened parallel, had time permitted 
in the character of our departed divine. A like reach 
of view and profundity of judgment; an intimate know- 
ledge of the best models and highest authorities, with a 
decided self-originating opinion, independent of all au- 
thority ; the same fearless and unbroken tenor between 
opposite and conflicting parties ; the same calm and 
steady reliance on a higher than human source of illumi- 
nation and knowledge ; with the same sublimity of feel- 
ing, warmth of devotion, abstractedness from all wordly 
views and aims, and steady homage to the great object of 
faith — the truth as it is in Jesus Christ ; we can without 
difficulty imagine to have assimulated these two kindred 
though, in time, distant spirits, upon earth. And now that 
both are mingled with their native dust, we can with still 
less difficulty paint to ourselves their immortal parts, ce- 
lebrating with ' symptonious sounds' those divine subjects 
to which their hearts were so singularly elevated here 
below; and joining, with equal step, that innumerable 
company of angels, whose number, order, employments, 
they here so much in common delighted to contemplate. 

*' We do not remember ever to have seen the harmony 
of scripture upon these great topics [the mediation, work, 
and suffering of Christ] explained with so much clear- 
ness, beauty, and strength. 

" The more devotional, spiritual, and sublime subjects 
of discourse in these volumes, which, as they constitute 
a large class, so they appear to have been the employ- 
ment most congenial to our author's mind, the object 
most suited to his genius, and most familiar to his 
thoughts. Seldom have we found a wider range of pie- 
ces, within so short a space, from which, to select speci- 
mens of real eloquence of feelings, the energy of a sanc- 
tified imagination, the soarings of moral sublimity. God 
and his attributes; Christ and the resplendent perfect- 
ions of his person ; angels and their employments ; hea- 
ven and its choicest joys ; the communion of saints above 
and below; the whole family in heaven and earth, with 
all its varied feelings and pursuits, hopes and interests, 
privileges in possession, and in prospect; — these are 
subjects upon which he ever seems most delighted to 
dwell, and to have inscribed on them, * It is good to be 
here.' In this sacred atmosphere, his wing never seems 
to flag, his zeal to cool, his soul to faint: Heaven itself 







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" O, ye Mountains and Hills, bless ye the Lord ; 
Praise him, and magnify him forever.'* 

SECOND BOSTON FROM SMIJ h's LATEST LONDON EDITION. 

With Correelions and upwards of One Hundred Additions. 

In this last edition are given the heights of the Hima- 
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r. !. 

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II I Ij 

II I By Notes drawn from a comparison with Siiepheud, 1 fj 

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Barrow, (select) 
Cole's Lent Sermons, 
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Cappe, ' 

Clark Tof Boston,) 
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Groves, on the Lord's Supper, 
Griffin, Park Street Lectures, 
Horsley, qn the Resurrection, 
Homilies, 
Hall, (Robert,) 
Home, (Bishop.) 



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Milner (Isaac ^ Joseph,) 

Massilon, (Martyn) 

Moorhe^d (short) 

JJares (Hampton,) 

Orton, to the aged, |^ 

Poovah, on the Festivals, 

Forteus, 

Proudfit, 

Price, 

Romaine (N. York,) 

Paley, 

Reeves on the Divinity, 

Russell's 7 bermons on the Sia 

against the Holy Ghost, 
Sermons (16) by various min- 
isters in New-England, 
Simeon on the Liturgy, Appeal, 

&c. 
Seabury (bishop) 
Seeker, 
Saurin, 
Strong, 

Smith W. (Philadelphia,) 
Smalley, 
'1 rumbull, 
Taylor, 

Tappan (Hoi. Prof, at Cam.) 
Tumour, 
Venn,3 vols, in 2. 



Clergymen's Companion, containing the occasional services 
of the Protestant Episcopal Church, iStC. and qualifications and 
^iities &c. large type. 



ryvv 



4 fVw 



^■4 



^-AA'<: 



C^-'^..V'V 



z;^ 



> 



MM 



|i No. 10. |l{ 

ill ii 

if WHE ATLY \ J 

'i I ON THE J iJ 

111 r 

BOOK OF COMMON PRAYER, \ 



or THE 

CHURCH OF ENGLAND. 

IMPROVED 



I i By Notes drawn from a comparison with Shephebd, | 
\ \ and other writers on the Liturgy, adapting this edi. | M 
\ \ tion to the present state of the i u 

li I \ If 

[I j PROTESTANT EPISCOPAL CHURCH | fj 

( . \\\ 

111 

AMERICA. 1 11 

I Without any alteration of the Original text. \ I' 

I 

\ R. p. iSr C. WILLIAMS, Cornhill-S^iuare, 1 |! 

> ^ if 

t Bttteetn JV«#. 58 and 59, CemAi/2. ; jj 

i 1883. Ill 

1 *»• 



B. P. & C. WIJXIAMS, 

Comhill'Square^ Boston^ {between 58 4* 59 CornMlL) 

HAVE FOR SALE, (oN LIBERAL TfiRMi,) AN EXTERSIVS ASSORTMRKT 

OF 

THEOLOGICAL WORKS ; 

AMONG WHICH WIU. BE FOUND 

SERMONS, by the Rev. John Venn, M. A, lice. 
tor of Clapham, 3 vols, in two, 8vo. on fine paper, and good ' 
t^pe. '.rhey are reviewed- in the Christian Obsei^^erj vof. 
.xiv page 26, anU vol.xvii. page 658, from, iwhich- -the fol- 
lowing extract is made. 

♦'^ The more devotional, spiritual, and sublime subjects ©f 
discourse in these vdjumes^. which as they constitute a l&rg^e . 
class, so they appear to have beenjthe employment most con ge-|^ 
niai to our author's mind, the object most suited to his genius,*^ 
and most familiar to his thoughts. Seldom have we found a 
wider range of piece^, within so short a space, from which, to 
select specimens of re4l eU»quence ot feelings, the energy of a 
sai eiified imagiaatio<i,the soarings of moral sublimity, ^^^^ 
and his attributes ; Christ and the resplendent perfections ofa 
his person ; angels and ih^ir employments ; heaven and its 
choicest jo^'s; the communion of Saints above and betow ; the 
whole family in heaven and on c^rth, with all its varied feel- • 
ings aNd pursuits, hope^ and interests, priveleges in po8S(;Msion 
and in prospect;— hese are sut^ects uptm which he ever 
aeC'.V'S most delighted to dw»*ll, and to have inscribed on them, « 
•It is good to be here.' In this sacred atmosphere, his wing 
never seems to flag, his zeaiUo cool, his soul to faint: Heavesi 
itselt seems to have taken full possession of his mind ; and in 
his pas;es, whilst occupied on thtise topics, if we may borrosv 
an analogy from *he purest earthly ^ame, Divine 
Love his golden shafts employs : here lights 
liiS constant lamp,' ann waves his purpte wings. 
Reigns here and revels. 

Jleligitwis World Displayed, or a View of the Four 
Grand Systems of Heligmn ; Judaism, Paganism, Chrittianl-.. 
ty, and Mahammedisrii; and the various existing denomina-' 
tion"*, sects arMJ parties in (he christian world; to which ii. 
suhj«tiri('d a vrew trf Deism and Atheism. By tha Kev. Rob* 
ert Adam, B. A. Oxford, minister of the Episcopal Congrega- 
tion BlackTriars Etiifhburgh, and Chaplain to his R. n. the 
Earl of K«llie, 3 vols. 8vo. 

Sermons, by the late Ht. Rev. Theodore Dehon,l).D. 
S vols. 8vo. price six dollars in boards. 

A Discourse from ** f|ev ehjllnn^ is of wrought g.pl(l/' 
Bj Bishop J)ehoD,D, D. 

n il 4 



^ 



^ _^^e.^-. 




}i No. 11. 

si 

11 



WHEATLY 



ON THE 



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OF THE 

CHURCH OF ENGLAND. 



I! I IMPROVED I li 

I I I II 

I '• By Notes drawn from a comparison with Shepherd, * I j 

^j \ and other writers on the Liturgy, adapting this edi- \ W 

'I I tion to the pre^sent state of tlie j B 

'1 i I u 

|» I PROTESTANT EPISCOPAL CHURCH | fj 



IIV 



Without any alteration of the Original text. 



^1 
I 






BOSTOJS": I 

R. P. 4r C. WILLIAMS, CeRNHlLL-SdUARE, 1 j^ 

Between J^'os. 58 and 59, ComhiR. | It 

: 'i 

18S3. HI 

■111 

1 1 3'*'*^'*^*^»«*'*'\*'V%vvw*vvvvv«»t»vv»'***vvvvv%vv%<v%^vvvv*.v»^(»vv*ivvvvv%*>»'\^i*«wvv%>5 jl 



E. P. & C. WILLIAMS, 

Cornhill'Square^ Boston^ {between 58 S,- 59 Cornhill^) 

HAVE FOR SALE, (oN LIBERAL TERMS,) AN EXTEXSiVE ASSOKTMEST 

OF 

THEOLOGICAL WORKS; 

AMONG WHICH WILL BE FOUND 

SERMONS, by the Rev. John Venn, M. A. Rcc- 
tor of Clapharn, S vols, in two, 8vo. on lirie paper, and gcod 
type. They are reviewed in the Christian Observer, vol. 
xiv. page £6, and vol.xvii. page 658, from, which the foU 
lowing extract is made. 

**• The more devotional, spiritual, and sublime subjects of 
discourse in these volumes, which as they constitute a Isrge 
class, so they appear to have;beenjthe empioymeDt most conge- 
jiiai to our author's mind, the object most suited to his o:enius, 
and most familiar to his thoughts. Seldom have we found a 
wider range of pieces, within so short a space, from which, to 
select specimens of real eloquence of feelings, the energy of a 
sanetified imagination, the soarings of moral sublimity God 
and his attributes; Christ ai.d the resplendent perfections of 
his person ; angels and their employments; heaven and its 
choicest joys; the communion of saints above and below ; the 
whole fiimily in heaven and on earth, with all its varied feel- 
ings and pursuits, hopes and interests, priveleges in p ossession 
and in prospect; — these are subjects upon which he ever 
seems most delighted to dwell, and to have inscribed on them, 
*It is good to be here.' In this sacred atmosphere, his wing 
never seems to flag, his zeal to cool, nis soul to faint: lleavea 
itself seems to have taken full possession of his mind ; and in 
his pages, whilst occupied on these topics, if we may borrow 
aa analogy from the purest earthly flame, Divine 
Love his gold.en shafts employs : here lights 
His constant lamp, and waves his purple wings, 
Reigns here and revels. 
Religious VVoi id Displayed, or a Yievv of the Four 
Grand Systems of Keligio!i ; Judaism, Paganism, Christuni- 
ty, and Mahi^mmedisuj, and the various existing denomina- 
tions, sects and parlies in the christian world ; to which is 
subjoin**d a view of Deism and Atheism. By the Kev. Uob- 
ert Adam, B. A. Oxford, minister of the Episcopal Congrega- 
iMm Blackfriars Edinburgh, and Chaplain to his H. H. the 
.EafI of Kellie, 3 vols. 8vo. 
Sermons, by the late Hi. Rev. Theodore Dehon^D.I), 

S vols. 8vo. price six dollars in boards. 
A Discoifrse from *' ller clothing is of wrought gold.'' 
jBy Bibhop Dehon,D. D. 12^ cts. single, I do!, per do/,. 







/ (^"-^^^ 



ii N0./2. i| 

^ -5.1 

f WHE ATLY \ ! 

!| ^^ !1 

! J ON THE \ fi 

ii 1 



!1 BOOK OF COMMON PRAYER, ^^' 



!i 



OF THE 



Ii CHURCH OF ENGLAISD. \\ 



I 5 IMPROVED ' I I! 

I ; 111 

\l^y Notes drawn from a comparison with Shepherd,! 11 

f and other writers on the Liturgy^ adapting this edi- 1 ;l 

\ tion to the present state of the j ij 

I I PROTESTANT EPISCOPAL CHURCH \ \\ 

I . lii 

AM ERIC J. II 

I I I 

I I Without any alteration of the Original Text. \ \\ 

\\ ___. iii 

il — " — ■ ' ^ 

I , BOSTON: \ \\ 

' ' • :rll 

R. P. & C. WILLIAMS, CoRNHiLL-SquARE, ,hl 

Between JYos. 58 and 59 Cornhill. ] \] 

j I 1821. 1 1! 

I ^vvv<<vvvvvvv^vvvvvvvvv%/^/\,x/vvvvvv%i»/v\it/%/xvvvvvvvvvvvvvvvv^ ^ vvvx»;v%%v\/\.VV»^vv^lf^ 11 



OUDEilH 

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BOOK OF COMMON PRAYER, 



OF THE 



CHURCH OF ENGLAND. 

IMPROVED 

: By Notes drawn from a comparison with Shepherd, s |] 
and other writers on the Liturgjr^ adapting this edi - ^^ 
tion to the present state of the 

PROTESTANT EPISCOPAL CHURCH 



iir 
JLMERICJt. 

Without any alteration of the Original text 

£OSTOJV: 
R. P. ^ C. WILLIAMS, CoRmiLL-SQUARE) 
Mttuttn ^t«. 58 onJ 59, C§mhitt. 
18S3. 



<g****»i'VVVvV\(VWV%VVV»V»%»^V%%VV»'»^^VV».VV%VVVV<^<'»>V<»V»»%W<»»VV^ 




li. p. ^'jp, WILLIAMS, 

Coriihill-Square, Boston, (between 58 Sf 59, CornhillJ 

HAVE FOR SALE, (ON LIBERAL TSRMS,) AN EXTENSIVE 

ASSORTMENT OF THEOLOGICAL WORKS ; 

AMONG WHICH WILL BE FOUND 

!id andTj T '!"'rf ' '?'^*' "'«7 ^«'«« t" King Da. 
nfrfri V. K'"P\''^ ''?*'' '« '""stratcd ; and their ap- 
plication to Messiah, to the Church, and to individuals as 

the use of the Psalter pleasing and profitable to all orders 

NorlTld P^"TT »/ G.iK.., Lord Bishop of 
^orwich, and President of Magdalen College Oxford 
AH things must be f»l6Iled. whil were Sn in the 
Psalms concerning me.-t«A-. xxiv. 44. I w I sin? w th 
rt^spirit, and I will sing with the understanJinrafso -1 
ofihtLlh P ■^ ""« "'^'''"S »'" Moses, and the song 
of{l;:n?etf^f.:.t^:;.^- ^-""-'"•'P-fi^ed.amemoif 

e^lmolar 'thrri!!f;ri? '" '■"'*•""»? "f her great head and 
tobeufeAin , ^^^'■'PP.'""*''' these inspired hymns 
to be used m a regular order in her daily offices • but it is 

fhpm jfr^^^ Christians in public worship, and to editV 

;u^u^*rt!''Ttt:?i:s^^'^--''^*"-''^"^ 

'^^WiihlT"' °/ "'« ^'Sht Reverend Father in God 
Wi lam Beveridge, O. D. Lord Bishop of St. Asaoh fas 
we^ inose published by himself, as tho^se sine h sfetl ) 
>yrth a p.elace, giving some account of the author and hii 
writings; a table of the texts of scripture occasionallv « 
plained ;; and an alphabe.ical index fo the who' A^ne^J 
edition, in six volumes. Vol. I 

'"Til^KithfR*" "»'''"'■'" I?,*"""" °f "'« '^l'"!^ works 
of the Kight Rev. Jeremy Taylor, D. D. Lord Bishop of 

©own, Connor, and Dromore : dedicated by permissfon 

to the honourable and right reverend Edward, Lord B sh! 

op of Oxford. Warden of all Souls' College, &^ To S 

w;Il be prefixed a life of the author, andt crU cal ex^m in 






w -rr-^-^-^ -— 

11 No. Vl/ MJ 

fil WHEATLY -'J 



I 



,, \ ON THE 5 I 

I 1 BOOK OF COMMON PRAYER 

II n 

II 5 or THE 5 II 

ll \ I li 

\ \ CHURCH OF ENGLAND. \ K 

■] I \ I 

ll I mPROVED \ !j 

in I " 

Ij \ By Notes drawn from a comparison with Shepherd, \ 

jl \ and other writers on the Liturgy, adapting this edi- v 

l^ I tion to the present state of the | 

\ I PROTESTANT EPISCOPAL CHURCH | 

% 

\ \ dMERICA. I 

11 i Without any alteration of the Original text. I 

h 1 

a I BOSTOJV: I 

jj f R. P. (Jr C. WILLIAMS, Coruhill-Square, 1 

l! \ Bclieeen Jf^s. ^8 cend 59, Cornhill. I 

1823. i 



]■ J*VVVV'VV\,^;»,t<4,V%/^VVV%VV>i%(VV*VV%'VW%VVVVV^VVV*VV%(V\^^VVV%V'V%iV««/*^ II 



R. P. ij C. WILLIAMS, 

CoYvhill-Square^ Boston, (between 58 4* 59 > Cornhill^j 

'^ HAVE FOR SALE, (ON LIBERAL TSRMS,) AN EXTENSIVE 

ASSORTMENT OF THEOLOGICAL WORKS ; 

AMONG WHICH WILL BE FOUND 

A Commentary on the Book of Psalms ; in wliieU 
their literal and historical sense, as thej relate to King Da- 
vid and the people of Israel, is illustrated ; and their ap- 
plication to Messiah, to the Church, and to individuals as 
members thereof, is pointed out; with a view to render 
the use of the Psalter pleasing and profitable to all orders 
and degrees of Christians. By George, Lord Bisho;> of 
Norwich, and President of Magdalen College, Oxford- 
All things must be fulhlled, whieh were written in the 
Psalms concerning me.— Xufce xxiv. 44. I will sing with 
the spirit, and I will sing with the understanding also. — 1 
CJor. xiv. 15. They sing the song of Moses, and the song 
of the Lamb. — Rev. xv. <i. Tp which is prefixed, a memoir 
of the life of the author. 

To the same end, and in imitation of her great head and 
exemplar, the Church has appointed these inspired hymns 
to be used in a regular order in her daily offices ; but it is 
to be feared that too many of her members lose the benefit 
intended, for want of having the veil lifted up which covers, 
under typical characters and figurative representations, the 
sublime mysteries of the kingdom of God. 

To animate Christians in public worship, and to edify 
them in their private studies, the excellent author of this 
work has employed many years of his valuable life in eluci- 
dating that^book, which the great Luther emphatically and 
justly termed, " The Little Bible." * 
The Sermons of the Right Reverend Father in God 
William Beveridge, D. D. Lord Bishop of St. Asaph, (as 
well those published by himself, as those since his death.) 
With a preface, giving some account of ihe author and his 
writings,;^ table of the texts of scripture occasionally ex- 
plained ; and an alphabetical index to the whole. A new 
edition, in six volumes. Vol. I. 
Prospectus of an uniform edition of the whole works 
of the Right Rev. Jskemt Taylor, D. D. Lord Bishop of 
Down, Connor, and Dromore ; dedicated by permission, 
to the honourable and right reverend Edward, Lord Bish- 
op of Oxford, Warden of all Souls' College, &c. To which 
will be prefixod a life of the author, and a critical examin- 






^^fr^^i.-r^ (t^^ 



^^^^-r ^<: 




ili 

T \ ON THE 

I I BOOK OF COMMON PRAYER, 
jl 

In I OP THE 

\ \ CHURCH OF ENGLAND. ; 

r 

jjl I IMPROVED I \\ 

r I By Notes drawn from a comparison with Shepherd, | || 
W 1 and other writers on the Liturgy, adapting this edi- v 11 
I" I tion to the present state of the I h 

i\ *'■ 



8 



, PROTESTANT EPISCOPAL CHURCH , j 

\ m ll 

I AMEniCA. \ K 

IJ I Without any alteration of the Original text. 1 1 

II if 



i; 



R. P, i$r C. WILLIAMS, C0RNHlLL-S(iUARE, 

Mtfnten Nts, 58 and 59, Cornkill, 

1823. 







1 



R. P. 1$ C. WILLIAMS, 

Cornhill'Square, Bostorif (between 58 Sf 59, Cornhill^J 

HAVE FOE SALE, (oN LIBERAL TSRMS,) AN EXTENSIVE 

ASSORTMENT OF THEOLOGICAL WORKS ; 

AMONG WHICH WILL BE FOUND 

A Commentary on the Book of Psalms ; in which 
their literal and historical sense, as they relate to King Da- 
vid and the people of Israel, is illustiated ; and their ap- 
plication to Messiah, to the Church, and to individual as 
members thereof, is pointed out; with a view to render 
the use of the Psalter pleasing and profitable to all orders 
and degrees of Christians. By George, Lord Bisho,*) of 
Norwich, and President of Magdalen College, Oxford 
AH things must be fulfclled, whicli were written in the 
Psalms concerning me.—Luke xxiv. 44. I will sing with 
the spirit, and I will sing with the understanding also. — 1 
Cor, xiv. 15. They sing the song of Moses, and the song 
of the Lamb. — Rev. xv. 3. To which is prefixed, a memoir 
of the life of the author. 

To the same end, and in imitation of her great head and 
exemplar, the Church has appointed these inspired hymns 
to be used in a regular order in her daily offices ; but it is 
to be feared that too many of her members lose the benefi.t 
intended, for want of having the veil lifted up which covers, 
under typical characters and figurative representations, the 
sublime mysteries of the kingdom of God. 

To animate Christians in public worship, and to edify 
them in their private studies, the excellent author of this 
work has employed many years of his valuable life in eluci- 
dating that book, whicb the great Luther emphatically and 
justly^termed, " The Little Bible." 
The Sermons of the Right Keverend Fatherin Qod 
William Beveridge, D. D. Lord Bishop of St. Asaph, (as 
well those published by himself, as those since his death.) 
With a preface, giving some account of the author and his 
writings; a table of the texts of scripture occasionally ex- 
plained ; and an alphabetical index Co the whole. A new 
edition, in six volumes. Vol. I. 
Frospectus of an uniform edition of the whole works 
of the Right Rev. Jeremy Taylor, D. D. Lord Bishop of 
Down, Connor, and Dromore : dedicated by permission, 
to the honourable and right reverend Edward, Lord Bish- 
op of Oxford, Warden of all Souls' College, &«:. To which 
will be prefixed a Ufe of the anihor, and a critical examin 






,/ 






/yt^^^<^^-- "^^ 




ON THE 



BOOK OF COMMON PRAYER, 



I 

I 

il 



OF THE 



CHURCH OF ENGLAND. 



mPROFED 



1 



il 



I By Notes drawn from a comparison with Shepherd, 1 1 
\ and other writers on the Liturgy^ adapting this edi- ^ I 
I tion to the present state of the 1 1 

PROTESTANT EPISCOPAL CHURH. 1 1 



!1 



iir 
AMERICA. 

Without any alteration of the Original text* 

- jBOSTOJ>r: 
R. P. ir C. WILLIAMS, CoRNHiLL-SauARE, 

Between JVb«; 58 and 59, Comhill. 

1834. 





I 






No. 1>. 



I 



II 



WHEATLY 



I 



! 



ON THE 



fl 



Is 

i BOOK OF COMMON PRAYER, \ \ 



OF THE 



CHURCH OF ENGLAND. 



IMPROVED 



\ 



\\ I By Notes drawn from a comparison with Shepherd 



\\ 



f 



and other writers on the Liturgy, adapting this edi 
tion to the present state of the 



11 j PROTESTANT EPISCOPAL CHURH. 

Without any alteration of the Original text. 

BOSTON*: 

R. P. S^ C. WILLIAMS, Cornhill-Square, 

Between J^os. 58 (vnd 59, Comhill. 
1834. 



(I 



I 

s 

I 






jj ^X/V\v^/VV«/VWV^MV%'«^M'VVV\<VV\x/V\VV\<VVV«VV%'VVV«A/VVVVVVVV\iW^MWVVV««/V^'VVV«««V%V^ |} 

III No. 1^. Il 



i 



^ WHEATLY -' 



il 



III 

ON THE - "■ 



IP 

J BOOK OF COMMON PRAYER, J 

1 



j] 5 OF THE I 

\ \ CHURCH OF ENGLAND. ; II 



i W 



M 

II I IMPROrED 



P II 

PJ \ ^y Notes drawn from a comparison with Shepherd, | j' 
and other writers on the Liturgy, adapting this edi- i L! 
tion to the present state of the | II 

i II 



PROTESTANT EPISCOPAL CHURH. 
iir 



n 

if JIMERICA. jji 

1] I Without any alteration of the Original text. I Ij 



111 III 

11 1 BOSTON": ^1 

|| I R. P. (Sr C. WILLIAMS, Cornhill-Square, I |J 

jj I Between J^os, 58 and 59, Comhill. | f| 

1824. HI 



8l 



II 3C**'**''*'*'VVV\»VVV*VV*/%VVVVVVI(VV«»*A/tVV\<VV*VVVVVVVVVV»(V»/V»iVV\.VVV%,'VV»<**<*A<V\^/»f? .1 



s . 







M 







1 1 BOOK OF COMMON PRAYER, ^^ 



OP THE 



•i CHURCH OF ENGLAND. I ij 

f ij 

II I USPROVED \ l| 

^ 5 By Notes drawn from a comparison with Shepherd, i \\ 
\ \ and other writers on the Liturgy, adapting this edi- \ ^ 

II I tion to the present state of the \ ij 

ll f PROTESTANT EPISCOPAL CHURCH. ! !| 

i .» 1! 

AMERICA. ll 






Without any alteration of the Original text. 



fi 1 

|l J BOSTOA\' j W 

M i R. p. ($r C. WILLIAMS, Cornhill-Square. | j 




Between Jfos. 58 ofuf 59, Comhill. 

18S4. 



>v%»<»<w»vv%v«vw»<v%%^^«wv*K Ij 






No. 20. l! 






1 WHEATLY f 

ii • 

H I ON THE ? Ij 

jl BOOK OF COMMON PRAYER, jj 

II I OP THE \ il 

•J CHURCH OF ENGLAND. J 1 

i >' 

H f IMPROrED I II 

n ^ II 

^" 5 By Notes drawn from a comparison with Shepherd, \ \\ 

I and other writers on the Liturgy, adapting this edi- ^ j| 

1 tion to the present state of the | II 

u ill 

i \ PROTESTANT EPISCOPAL CHURCH. 






dMERICA. 



Ill 

Without any alteration of the Original text. 5 J 

SI — — 11! 

i| I BOSTON: I fj 

jl I R. P. ($^ C. WILLIAMS, Cornhill-Square, \ fj 

S i Between J^os. 58 onrf 59, Comhill. ? ii 



L= 



1834. \ ; 



1>% 



*-t 



&4l^ 



*^ /^>-:^Ct^ ^^ z 








\ \ BOOK OF COMMON PRAYER, 

I! 5 OP THE 

\ I CHURCH OF ENGLAND. 






IMPROFED 



\i 



I By Notes drawn from a comparison with Shepherd, | 

and other writers on the Liturgy, adapting this edi- % 

U I tion to the present state of the | 

■j 1 PROTESTANT EPISCOPAL CHURCH < |t 

Il I I il 

I' I AMERICA. il 

II I Without any alteration of the Original text. \ •■ 



I 



U I BOSTO^^: 

R. P, (Jr C. WILLIAMS, Cornhill-Sqware, < >i 

I i Between JVb«. 58 and 59, Comhill. t \\ 

! 1 ^ 




I 



% 



T^'^-Z^ ^^J^W^^iC^ 



No. S3. 11 

I 1 

\ \\\ 

\ WHEATLY \ 



if j ON THE I 17 

|l BOOK OF COMMON PRAYER, 

W I OP THE * 

\ \ rnuRCH OF englanh. \ 



\ 

II 

IMPROFED I [I 

I By Notes drawn from a comparison with Shepherd, i f 
and other writers on the Liturgy, adapting this edi- % [j 



s 



It I tion to the present state of the | [I 

1 \ PROTESTANT EPISCOPAL CHURCH ^ '* 






iir 
AMERICA. 




II 



Without any alteration of the Original text. 

___ ^ _ \ 

BOSTOJs^: j |i 

R. P, 4r C. WILLIAMS, CORNHILL-S^iUARE, \ S 

Between Jfos. 58 and 59, Comhill. I jj 

18S4. I i 



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lij No. 24. 

\ 



WHEATLY 



I 



ON THE 



BOOK OF COMMON PRAYER 




II 

II 5 OF THE 

\ \ CHURCH OF ENGLAND. 

II I 

IJ 5 JMPROrED ,, 

^ By Notes drawn from a comparison with Shephehd, | J' 
I I and other writers on the Liturgy, adapting this edi- \ I! 
II I tion to the present state of the | LI 

[* I \ ■! 

Ii I PROTESTANT EPISCOPAL CHURCH | | 

i 



IH 

AMERICA. 



V 

II J Without any alteration of the Original text, 

1^ 

jl { BOSTOJS*: 

l! \ R. p. ^ C. WILLIAMS, Cornhill-Square, 
11 ^ 

1 1 I Between J^os. 58 and 59, Cornhill. 



1834. 




>W«AWWVWWV«VV«l'^^^VWV««%W\.«<W««WV«<V*/%WWV«<IMV««'WW»< 



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33 Nos. of this size. 

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*^* It is requested that the names of subscribers 
which shall be obtaiuefl; may be sent to the publishers 
as soon as possible. 



B. P. ^ C. WILLIAMS, 

INTEND TO PUBLISH 

Dr, Mayor's Catechisms, 

OR 

First Principles of Knowledge and Instruction for 
Children^ 

For the use of Schools and Families. 

TheJVURSERY CATECHISM, being the rudi- 
luents of Early Knowledge. 

EJiTGLISH GRJIMJMR, in four parts, with Ex- 
ercises in Grammatical Resolution^ and in false Syntax 
and Orthography. 

HISTORY OF GREECE. 

HISTORY OF ROME, from the earliest times to 
the destruction of the Empire. 

HISTORY OFFRAJV'CE. 

HISTORY OFSCOTLAJSTB and of IRELAJSTB 

to the period of their respective union with England, 
with an appendix respecting Wales. 

HISTORY OF EJVGL.lJ)rD, continued to this 
time. 

BIOGRAPHY of some of the more eminent 
Britons, in every walk of life. 



AFFECTIONATE ADVICE to a New Marri- 
ed Couple, from a Christian Minister ; by the Rev. 
James Bean, A. M. 

•' Domestic happiness I ----- - 

Thou art the nurse of virtue." 

Williams's second, from the sixth London edition. 



It was originally proposed to publish thig work iri 
£3 Nos. ; but the addition of Notes will extend it to 
2^ at 12 i-2 cents each> (much lo\Ter than ih;e last 
Oxford edition, from which this is printed, which sells 
at S.%2^, boand.) 

R. P. & C. WILLIAMS, 

HAVE RECENTLY PUBLISHED 

jDEFEJS^CE of IJTFAJyT BAPTISMy 

Being Conversations on Infant Baptism, and on sotb^ 
popular objections against tlie Church of the United 
Kingdom, by Charles Jerrdm, *1. M. Vicar of Cobham, 
Surrey, price y6 cents bound, 62 cents in boards, and 
50 cents stitched. 

gp^This work has been highly recoraniended and 
handsomely reviewed in the Christian Observer ^ and 
the Gospel Mvocate, published at Boston, and other 
Magazines. 

Yindication of the Episcopal 
Church ? 

Being a Keply to the Review of Dr. Wyatt's Sermon 
and Mr. Bparks's Letters, on the Protestant Episco- 
pal Church, which originally appeared in the Christian 
JMscipfe, at Boston, and subsequently in a separates 
form at Baltimore, in which it is attempted to vindicate 
the Church from tlie charges of that Review : By a 
Protestant Episcopalian. 

*T()unded in truth ; by blood of martyrdom 
Cemented ; by the hands of wisdom reared 
In beauty of holiness j with ordered pomp, 
Decent and unreproved." 



R. p. &C. WILLIAMS, 

INTExXD TO PUBLISH 

Dr. Mayor's Catechisms, 



OR 



First Principles of Enowledge and InBtruction for 
Children, 

For the use of Schools and Families. 

ne ^URSEHY CATECHISM, beiog the rudi- 
raeiits of Early Knowledge. 

EXGLISH GRAMMAR, in four parts, with Ex- 
crcises in Grammatical Resolution, and in false toyn- 
tax and Oitliography. 

HISTORY OF GREECE. 
HISTORY OF ROME, from the earliest timei 
to the destruction of the Empire. 

HISTORY OFFRAJ^CE. 

HISTORY OF SCOTLAND and of IRi; 
LAM) to the period of their respective nmon wi* 
England, with an appendix respecting \> ales. 

HISTORY OF EJ^'GLAJVD, continued to this 
time. 

BIOGRAPHY o^ some of the more 'eminent Brit- 
ons, in every walk of life. ^ 

AFFECTIONATE ADVICE to a New M^^^^^^ 
ed Couple, from a Christian Minister 5 b^ the liev. 
James Bean, A. M. 

« Domestic happiness i -■";,' " 
Thou art the nurse of virtue. 

Williams's second, from the sixth London edition. 



ith 



JVOTI^E TO AGEAH'S. . 

Bat a small edition of this valuable work is going I 
on. Agents and others are particnlarly requested to 
send in the number of copies wanted, as soon as - 
possible. 

It was originally proposed to publish this work in 
S3 Nos. : but the addition of notes \\ill extend it to 
24 at l^ i'2 cents each, (much lower than the last 
Oxford edition, from which this is printed, which sells 
at S.^,25, bound.) 

R. P. & C. WILLIAMS, 

HAVE RECENTLY PUBLISHED 

DEFEATE OF IJSTFdJVT BAPTISM, 

Being Conversations on Infant Baptism, and on some 
popular objections against the Church of the United 
Kingdom, by Charles Jerram, A, M, Vicar of Cob- 
ham, Surrey, price 7^ cents bound, 6^ cents in boards, 
and ^0 cents stitched. 

i^This work has been highly recommended and 
handsomely reviewed in the Christian Ohservpr^ and 
the Gospel Advocate, published at Boston, and other 
Magazines. 

Vindication of the Episcopal 
Church ; 

Being a Reply to the Review of Dr. Wyatt's Sermon 
and Mr. 8parks's Letters, on the Protestant Episco- 
pal Church, which originally appeared in the Chria- 
iiun Disciple, at Boston, and subsequently in a sep- 
arate form at Baltimore, in which it is attempted to 
vindicate the Church from the charges of that Re- 
view .• By a Protestant Episcopalian. 

''Founded in truth; by blood of rraityrdom 
Cemented ; by the hands of wisdom reared 
In beauty of holiness; with ordered pomp, 
Decent and unreproved." 



seems to have taken full possession of his mind ; and in 

his pages, whilst occupied on these topics, if we may 

borrow an analogy from the purest earthly flame, Divine 

Love his golden shafts employs : here lights 

His constant lamp, and waves his purple wings, 

Reigns here and revels. 

" The sermon on ' our communion with angels,* we. 
think still more ingenious and exquisitely fraught with 
angelic sentiments. He considers the ' innumerable com- 
pany of angels' as become, through grace, our friends, 
our ministering spirits, our examples, our eternal asso- 
ciates. Under these heads he beautifully classes almost 
all the appearances, and indeed nearly every mention 
of the angelic host in scripture, as instruments of mercy 
or patterns of purity to man. 

" Sermons like the present, so well calculated for gene- 
ral perusal; so strictly according to the unearthly spirit of 
Christ's religion, and yet so measured and judicious ; in 
a word, so instructive, yet so taking ; we think should by 
no means, on any principal, ' be hid from the great con- 
gregation.' 

'* He ever displays the profoundest knowledge, and 
makes the best use of it. He has * the power of 
art,' that best of theological arts, ' without the 
show.' Hence, as might be expected, his expository 
sermons are amongst the best and most able of his pro- 
ductions. He meets his passage, whatever it may be^ 
fully and fairly; and occasionally he can pour forth all 
the stores of the sacred volume at his feet, as particular- 
ly appears in the sermon on the communion of angels. 
His earnest prayer seems ever to have been ' to have a 
right judgment in all things ;' his constant endeavour to 
separate the false glare of human invention, ' the sparks^ 
of man's kindling,' from the diviner inspiration of that 
celestial light which 

Shines inwnrd, and the mind through all her powers 

Irradiates — 

That she may see and tell 

Of things invisible to mortal sight. 

•' With much of the plainness and perspicuity of some 
of our best writers, at the head of whom we would place 
Archdeacon Paley, we see in him a quality of mind to 
which many divines of that style [lofty and sublime] 
were wholly strangers. There is nothing cold-blooded 
in the occasionally profound and moral reasonings of 
Mr. Venn. There is, withal, an elevation of tone, a 



depth of feeling, a towering imagination which seems to 
indicate from whence these reasonings flowed. He 
seems to spurn at ' ought of sordid or debasing mould.' 
His mind, in its natural, we should say its regenerated 
tenancy, like the pure flame, mounts upwards. Hii^ 
usual and most delighted walk seems by anticipation 
' high in salvation and the climes of bliss.'' 

" The third volume is every way worthy of its precur- 
sors. The same fidelity in the exhibition of Christian 
doctrine, the same humility in the statement of it, the 
same honest skill in the interpretation of scripture, the 
same sas;acity in penetrating the motives which hinder 
men from receiving its testimony, the same persuasive 
kindness in directing their search to better principles 
and higher hopes, the same sobriety of judgment and 
solemnity of manner, with the same occasioned sublimity 
of conception, and (we may add) the same spirituality of 
mind, that seems to rise above the world by its own 
buoyancy, and, 

In its proper motion to ascend 

Up to its native seat, 
may be traced in this volume as in the others ; and we 
even doubt, whether, in some of the sermons,, the mind 
and character of the author be not descerned more 
clearly and fully than before. 

" Though few works are written in a spirit better 
calculated to repress the intemperence of party, Mr. 
Venn certainly did not write for leaders of parties any 
more than he sought himself to lead them. His aim was 
rather to banish error than to expose it, and, without cal- 
ling any man master, to build up his hearers in the triith. 

" In regard to the style it is compressed, every word is 
of weight. No idea is expanded beyond its due value, nor 
any thing insinuated beyond what is clearly expressed. 
Each thought has been well considered and fully weighed, 
before it is uttered ; and then it comes with all the force 
that belongs to it, and no more. In the description of 
spiritual objects, an illustration or similitude is occasion- 
ally introduced with much success. But in these cases the 
author is uniformly distinguished for the discretion which 
restrains him from pursuing his illustration beyond the . 
modesty of nature. 

" For ourselves, we rejoice in finding, that being dead, 
he yet speaketh to us the words of truth and soberness ; 
and our joy is the purer, and partakes of the highest 
character, inasmuch as we feel persuaded that, could he 
now address us from his hallowed rest in paradise, he 
would scarcely desire to accost us in pthcr words than 
those in which his written works still speak to us." 



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RECENTLY PUBLISHED 

By R. P. (J- C. WILLIAMS, 

A Description of the Island of Wt. Michael, 

comprising an account of its Geological Structure ; with 
remarks on the other Azores or Western Islands. Ori- 
ginally communicated to the Linnasn Society of New-Eng- 
land. By John W. Webster, M. D. Cor. Sec. L. S. N, 
p. — With maps and plates. Price §2 25. 

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the simplicity, neatness, purity, and perspicuity of its 
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its pleasant and sprightly manner of narration. 

" The pleasure which we have derived from reading 
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national pride is gratified in seeing such an encroach- 
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" If all who go abroad for the purposes of information 
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this of Dr. Webster, it would be some compensation, and 
the only one which they can make, for the wrong they 
do their country by their absence. 

" We leave it with many thanks to the writer for the 
entertainment and instruction it has aflforded us." — -Jf 
American Review, Jan, 1822. 



RECENTLY PUBLISHED BY 

B. P. & C. WILLIAMS, 




li Bifiiiitnrii'fjttijp' 
■^'^■' Wm^ i i @i i i ij Si i gj 
5£l||M,i |iiii!aig!iiiip^i-a'H5S' 

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Infant Baptism, 

And some Popular Objections against the Church 

of the United Kingdom. 

BY CHARLES JERRAM, A. M. 

Tricar of Cobham^ Surry. 
Price 75 cents bound — 62^ cents boards— 50 cents stitched. 
S^ This work is highly tecommended atid 
handsomely reviewed in the Christian Observer, the 
Gospel Advocate and Churchman's Magazine. 

Extract from the Christian Observer, vol. 18, page 
601.— 

" We conceive that the author of the little work 
before us has rendered no unimportant service to the 
community by supplying the friends of religion with 
this popular and sensible treatise. Generally speak- 
ing, we think his arguments logical, sound, and con- 
vincing ; and we confess that we cannot well under* 
stand how a really unprejudiced man can rise from 
this little volume, even supposing him to possess no 
other on the subject; an advocate for refusing baptism 
to infants.'^ 



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Taylor, 


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Home, 


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ALSO THE FOLLOWING— 

Brewster's Encyclopedia (iiow publislimg, to be 
completed in 16 vols.— aartwell Home's new work 
on Biblical Cnticism, 3tl edition.— The works of 
Lardner, (very scarce) Locke, Bacon, Leighton, 
Seeker, Home, Hooker, Paley. 

Family Bibles— Bcott's, Mant and D^Oyle's, and 

Henry's \io.—Burkitt's Sqw Tcst.-Watts' works, 
cito— Gill on Old and New Fest's.— Sluickford's con- 
nexions— Bp. Winchester's elements of rvhristian 
Theolory— Nelson's Festivals— Doddridge and Or- 
ion's E:ipositor— Mosheim's Eccl. History— Priest- 
ley's Church History— Ho. Notes— Campbell's four 
Gospels— Tucker's Light of Nature Pursued— Cal- 
met's Dictionary of the Bible— Ainsworth's 4to Die 
tionary.— btackhouse's Body of Divinity. 

Commentary on the Scriptures, both Old and New 
Testaments arid ihe Apocrypha by bishop Patrick, 
Jlev. W. Lowth, prebendary of Winchester, Kev. H. 
Arnold, rector of Thurcaston, Dr. Whitby, and the 
jlev. Moses Lowraan, in 8 vols. 4to. 

Rev C. Simeon's Horse Horaileticce— Biddulph's 
Essays, 3 vols. 8vo— Hallara's pulpit Assistant, (sim- 
ilar to Simeon's Skeletons) pocket vols.— Burnet s Sd 
Articles— Pearson on the Creed— Seeker's Lectures, 
cheap— Latin Vulgatc-Owen on the l39th Psalm— 
Leland's Deistieal^ Writers— Leland's Revelation— 
IVIa-ec on Atonement— Comforts of Old Age— Anat- 
omy of Melancholy, last edit, boards— Scholar Arm- 
ed— Leij-hton on Peter— Churchman Armed— Sale s 
Koran— Beveridge's Private Thoughts— W hall s 
History of Infant Baptism— Septuagint, new eaitiorr 

—Doddridge on Regeneration. 

Subscriptions received for a new edition of bishop 
Taylor's Works, now publishing in England, m i^ 
vols. 8vo.~^one copy may be seen as above. 



COMMON PRAYEH BOOKS, in a great vari^t}' of bindings ami 

prices, from 43 cents, to ^15. 
Nelson's Devotions Apostolic Fathers. 
New Manual of Devotions. 
Friendly Visit to the House of Mourning. 
Catechism of the Protestant Episcopal Churcij. 
Youth's Manuel. 
Taylor's Holy Living. 
Episcopal Harmony, containing Chants. 

Apostolic Origin of Episcopacy, asserted by John Bowdler, 2 vols. 
Trial of Episcopacy. 

Biddulph's Essays on select parts of the Liturgy. 
Dalcho'e History Church in S. Carolina. 

„ Divinity of Christ. 
Marrow of the Church. 

Velvet Cushion, by J. W. Cunningham, A. M. Vicar of Harrow, 
A. Blackmiths' Letters. 

Leshe's Short and Easy Method with a Tel?!. 
Daubney's Guide to the Church. 

Jerram on Baptism — (Defence of) well recommended. 
An Introduction, containing Conversations on the Services for Mor 

ning and Evening, Sundays and Holy days, being a Pocket cmn- 

panion to the Common Prayer. 
Rev. J. Abercrombie'sLectares on the Catechism. 
Journals of General Cohventions, 

V. Knox, on the Lord's Supper, with Johnson's Prayers. 
Henshaw on Confirmation. 
Dehon on Confirmation. 
Life of S. Johnson, D. D. first President of Kipg'snew College 

New York. 
Life of Rev. D. Jarratt of Bath Virginia. 
Paraphrase on the paily Morning and Evening Prayer. 
Defence of the Church, being a Reply to Mr. Sparks. 
Essays on Episcopacy. 
Gibson on the Lord's Supper. 
Wilson do. do. 

Hobart's Companion to the Altar. 

,; Festivals and Fasts of the Church. 
Homilies of the Church. 
Sherlock's Trial of the Witnesses. 
Nelson's Instructions for Confirmation. 
Porteus' Evidences. 

Sacred Exercises, Prayers for Schools and Seminaries. 
Skinner's Primitive Truth and Order. 
Taylor's Concordance. 
Wilson's Sacra Privita. 

„ Parochialia, or Instructions for the Clergy. 
Clergymen's Companion, containing the occasional services of 

the Protestant Episcopal Church, &c. and (Qualifications and du- 
ties &c. large type. 



ALSO THE FOLLOWING-- 

Brewster'^ Encyclopedia (now publishing, to be 
completed in tO vols. — Hartvvell Home's new work 
on Biblical Critieism^ 3d edition. — The works of 
Lanhier^ (very scarce) Locke, Bacon, Leighton, 
{pecker, Horne, Hooker, Paley. 

Family Bibles — Scott's, Mant and D^Oyle's, and 
Henry's do. — Burkitt's I^ew Test.- Watts' works, 
4to — Gill on Old and New Test's. — Shuckford's con- 
nexions — Bp. Winchester's elements of Christian 
Theology — Nelson's Festivals — Doddridge and Or- 
ton's Expositor — Mosheim's Eccl. History — Priest- 
ley's Church History — Do. Notes — Uampbell's four ^ 
Gospek — Tucker's Lighi of Nature Pursued — Cal- 
met's Dictionary of the Bible — AinsWorth's 4to Dic^ 
tionary. — fetackhouse's Body of Divinity. 

Commentary on the Scriptures, both Old and New 
Testaments and ihe Apocrypha by bishop Patrick, 
llev. W. Lowth, prebendary of W^inchester, Rev. 11. 
Arnold, rector of Thurcastou, Dr. Whitby, and the 
Rev. Moses Low man, in 8 vols. 4to. 

Hcv. C Simeon's Horse Homileticoe — Biddulph's 
Essays, 3 vols. 8vo — Hallam's pulpit Assistant, (sim- 
ilar to Simeon's Skeletons) pocket vols. — Burnet's 39 
Articles — Pearson on the Creed — Seeker's Lectures, 
cheap — Latin Yulgate— Owen on the 139th Psalm — 
L eland's Deistical Writers — Leland's Kevelation — 
Magee on Atonement — Comforts of Old Age — Anat- 
omy of Melancholy, last edit, boards — Scholar Arm- 
^i[ — Leighton on Peter — Churchman Armed — Sale's 
Koran— Eeveridge's Private Thoughts — Whall's ; 
History of Infant Baptism — Septuagint, new edition 
-—Doddridge on Regeneration. 



Subscriptions received for a new edition of bishop 
Taylor's Works, now publishing in England, in 1*1 

vols. 8vc.-— one cgpy may be seen as above. 



COMMON PRAYER BOOKS, in a great variety of bindings and 
iJiices, from 43 cents, to ^15. 

Neison'd Devotions. Epistles of Apostolic Fathers. 

New Manual of Devotions, 

Friendly Visit to the Kjuse of Mourning. 

Catechism of the Protestant Episcopal Church 

Youth's Manuel. 

Taylors l:!oIy Living. 

Episcopal Harmony, containing Chants. 

Apostolic Origin of Episcopacy, asserted by John Bowdler, 2 vols. 

Trial of Episcopacy. 

Memoirs of the Protestant Episcopal Cliurch in the United 
Stales of America by the Kt. Rev. W. While, B'p of Pennsyl- 
vania. 

Hidduiph's Essays on select parts of the Liturgy. 

Dalcho's History Church in S. Carolina. 
., Divinity of Christ. 

Marrow of the Church. 

Velvet Cushion, by J. W. Cunningham, A. M. Vicar of Harrow. 

A. Blackmitiis' Letters. 

Leslie's Short and Easy Method with a Deist. 

Daubncy's Guide to the Church. 

Jerram on Baptism — (Defence of) well recommended. 

An Introduction, containing Conversations on the Services for Mor- 
ning and Evening, Sundays and Holy days^ being a Pocket cam- 
panion to the Common Prayer. 

Rev. J. Abercrombie's Lectures on the Catechism. 

Journals of General Conventions, 

V. Knox, on the Lord's Supper, with Johnson's Prayers. 

HiMishdw on Contirmation. 

Dehon on Confirmation. 

Life of S. Johnson, D. D. first President of King's new Colle»-e 
New York. ® 

Life of Rev. D. Jarratt of Bath Virgniia. 

Parnphrase on the Daily Morning ajid Evening Prayer. 

Defence of the Church, bemg a Reply to Mr. Sparks. 

Essays on Episcopacy. 

Gibson on the Lord's Supper. 

W^ilson do. do. 

Hobart's Companion to the Altar. 

„ Festivals and Fasts of the Cburch. 

Homilies of the Church. 

Sherlock's Trial of the Witnesses. 

Nelson's Instructions for Confirmation. 

Porteus' Evidences. 

Sacred Exercises, Prayers for Schools and Seminaries. 

Skinner's Primitive Truth and Order. 

Taylor's Concordance. 

Wilson's Sacra Privita. 

„ Parochialia, or Instructions for the Clergy. 

Jones on the Trinity. 
Smith on do. 



HORCE HOMILETICiE, or Discources in the form of Skd- 

etons upon the whole Scriptures, by the Rev. C. Simeon, 

A. M. Fellow of Kings College, Camb. in 11 vols, 8 vo. 

*» The Author has also soiijirhf to render the work useful for ftuiilies.— 
It hae often been a matter of complaint, thut there existed few Sermon* 
sufficiently plain and concise for the instruction of servantfi .• he has there- 
fore filled up the outline of the«e sketches somewhat more fully than fho«e 
in his former volume?, hoping that Clergymen and others may find th« m 
not altogether u^ele^s as a Family InMructor.'' Throughrvr^t the *vhole 
work, they present a complete view of a »ubject without refference to any 
preceding or following discource. In four instances a text is examined iu 
these volumes which had been considered in a former work of the Author. 
Texts cited in the New Teitameiit from the Old, or occuriug more than 
once, are treated only once. 

Falconer's Bampton Lectures, delivered before the Universitj 
of Oxford, at St. Marys—lSlO. 

Religious Cases of Conscience answered, in an Evangelical 
manner by S. Pike and S. Hay ward, to which are added replies 
to 31 Questions, or tne professing Christain, tried at the bar 
of God's word, to which is subjoined the character of the hap- 
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by Readings of the Liturgy of the Church, for the use of young 
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by James Wright of Magdalen Hall, Oxford, public and private 
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Vindication of the Episcopal riuirch ; being a reply 

to Ihe Review of Dr. Wyatt's Sermon an<l Mr. Spark»'s Let- 
ters, on the Protestant Episcopal Church, which originally 
appeared in the Chr istian Disciple, at Boston, and 8ubse- 
quen:lj in a separate f«»rm at Baltimore, in which it is at- 
tempted to vindicate the Church from the chargea of that 
review : by a Protestant Episcopalian. 

'* Four.ded in truth; b^ blood of martyrdom 
'* Cemented; by the hands of wisdom reared 
" In beauty of holiness ; with ordered pomp, 
•' Dt;cent and unre|. roved." 
Conversations on Infant Baptism. Jind some Popular 
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*♦ We conceive that the author of the little work before us 
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Sale's Koran. 

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sy with l)r, Piieslly. 
5*^t;ick\s LiX'lui'cs Oil the Acts. 
History of the I- rotcstant Episcopal Cluircli in U. ^, 

of Ainciira, by 15^). VXhltc. 
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Faher on the Prophecies. 
Newton on the Prophecies. 
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Episcopal Mannal, beins; a summary explanation of 

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Ilawie's Communicant's Companion, 
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signed to render the use of the Psal'ar Pleasins & Profitab'e. 
Gilpin's Lives Reformers, Wicklif, Cranraer, &c.i&c. 
Beveridge, Bishop, Private Thouglits. 
Whitby on the five Points, new edition. 
Whole Duty of Man,8vo. (the old ) 
Venn's Complete Duty. 

^^ Mistakes in Keligion exposed, &c. 
39 Articles, by Bishop Burnet. ; 

Percy's Key to the New Testament. 
Gray's do. to the Old. 
Life of Faith, by llomaine. 
Walk of Faith, by do. 
Triumph of Faith, by do. 
Bishop Andrews' Devotions. 
Life of Newton, by Cecil. 
iSouUiey's Life of VVesely. 
Short and Easy method ^^ith a Deist, by Leslie. 
Brewster's Encyclopedia (now publishing, to be com- 

plete<I in 16 vols.) 
The Works of Lard ner, (very scarce.) 5 vols. 4to. 
The Works of Locke, 10 vols. 8vo. Bacon, 10 vols. 

8vo. Bishop Leighton 8vo. Seeker, 6 vols. 8vo. Home, 6 

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Svo. Paley, 5 vols. 8vo. Watts, 6 vols. 4to. 



Schleusner's Lexicon, Glasgow ediiion, SeplQagint> 

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the »T>o«t celtbrated preachers, by the Rev. S. Darrow 

FAMILY Bii^LES— Scott's, Mant's, D'Oyle's, 

and Henry's do. 
Eurkitt's iNew Testament. 
Giil, on the Old and New Testaments. 
Shuekford's Connexions. 

Eishop VV inchester's elements of Christian Theology. 
ISelson's Festivals and Fasts. 
Doddridge and Orton's f^.xpositor. 
Mosheim's Ecclesiastical History. 
Priestly 's Church Hisiory, 
Tucker's Light of Nature Pursued, abridged, 1 vol. 

8vo. 
Galmet's Dictionary of the Bible. 
Aiusworth's 4to. Dictionary, 
fetackhouse's Body of Divinity. 
Commentary on the Scriptures, both Old and New 
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Lowth, prebendary of Winchester, Rev. R. Arnold, rector, 
©f Thurcapton, Dr Whitby, and the Rev. Moses Lowman, in 
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Latin Vulgate. 

Biddulph's Kssays, 3 vols. 8vo. 
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Pearson on the Creed- 
Seeker's Lectures, cheap. 
Owen on the 139th Psalm. 

Lelaud's Deistical Writers. Leland's Revelation. 
Magee on Atonement. Comforts of Old Age. 
Anatomy of MelanchoUy, last edition, boards. 
Scholar Armed. Leighton en Peter. 
Churchman Armed. 
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Sale's Koran. 

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11. p. ^ C. WILLIAMS, 

INTEND TO PUBLISH 

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OR 

First Principles of Knowledge and Instruction for 
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For the use of Schools and Families. 

rheJSrURHEUY C4TECHISM, being the rudi- 
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EJSTGLISH GRAMMAR, in four parts, with Ex- 
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HISTORY OF ROME, from the earliest times to 
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HISTORY OFFRAJyCE. 

HISTORY OFSCOTLAJ^B and of IRELd.JVI) 

to the period of their respective union with England^ 
with an appendix respecting Wales. 

HISTORY OF EJVGLAJVn, continued to this 
time. 

BIOGRS.FHY of some of the more eminent 
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AFFECTIONATE ADVICE to a New Marri 
ed Conple, from a Christian Minister; by the Rev 
James Bean, A. M. 



" Domestic happiness !----.- 
Thou art the nurse of virtue." 

Williams's second, from the sixth London editioi^. 



J\rOTlCE. 

It was originally proposed to publish this work in 
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R. P. & C. WILLIAMS; 

HAVE RtCENTLY PUBLISHED 

BEFEJ^CE OF IJSTFAJTT BAPTISM, 

Being Conversations on Infant Baptism, and on some 
popular objections against the Church of the United 
Kingdom, by Charles Jerram, A. M, Vicar of Cobham, 
Hiirrey, price 75 cents bound, 62 cents in boards, and 
00 cents stitched. 

g^This work has been highly recommended and 
handsomely reviewed in the Christian Ohsev^ver, and 
the Gospel Advocate^ published at Boston, and other 
Magazines. 

Vindication of the Ei^iscopal 
Church ; 

Being a Reply to the Review of Dr. Wyatt's Sermon 
and Mr. Sparks's Letters, on the Protestant Episco- 
pal Church, which originally appeared in the Christian 
JJiscipIe, at Boston, and subsequently in a separate 
form at Baltimore, in which it is attempted to vindicate 
the Church from the charges of that Review : By a 
Protestant Episcopalian. 

'' Founded in truth ; by blood of martyrdom 
Cemented ; by the hands of wisdom reared 
In beauty of holiness ; with ordered pomp, 
Decent and unreproved." 



aiion ot his vvriiiiigs, by ihe Rev. R. lierber, A. M. canon 
of St. Asaph, Rector of Hoil net, anil late Fellow of Al 
Souls' College. — 15 vols. 8vo. London ed. 1820. 

No. I. The FAMILY PRAYER BOOK, or 

the Book of Common Prayer, and administration of the Sa- 
craments, and other rites and ceremonies of the Church, 
according to the use of the Protestant Episcopal Church in 
the United States of America ; accompanied by a general 
commentary, historical, explanatory, doctrinal, and practi- 
cal ; compiled from the most approved liturgical works, 
with alterations and additions, and accommodated to the 
Liturgy of the Protestant Episcopal Church in the United 
States of America. By Thomas Church Brownell, D. 
D. L. L. D. Bibhop of the Protestant Episcopal Churcli in 
the State of Connecticut. 
A Splendid Work of JS'ational Importance, Re- 
publishing by Subscription, an American Edition of the 
I^EW EDINBURGH ENCYCLOPAEDIA, now Publish- 
ing in Edinburgh. Conducted by David Brewster, L. L. 
D. Fellow of the Royal Society of Edinburgh, and the So- 
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of upwards of one hundred Gentlemen of the first Eminence 
in Science and Literature in Europe. With Notes and Im- 
provements in the Arts, Sciences and Literature, by many 
Gentlemen in this Country : among ivhom are the follow- 
ing: John Redman Coxe, M. D. Professor of Christianity 
in the University of Pennsylvania. John Syng Dorsey, M» 
D. Adjunct Professor of Surgery in the University of Penn- 
sylvania. David Hosack, M. D. Professor of the Theory 
and Practice of Physic and Clinical Medicine in the Uni- 
versity of New-York. Thomas C. James, M. D. Profes- 
sor of Midwifery in the University of Pennsylvania. Ben- 
jamin H. Latrobe, Esq. Surveyor of Public Buildings, U. 
S. Samuel L. Mitchell, M. D. F. R. S. Ed. P. N. H. Uni- 
versity of New-York, &c. &c &c. James Mease, M. D. 
Secretary of the Agricultural Society of Philadelphia. Rob- 
ert Patterson, Professor of AJatheroaticks, and Teacher of 
Natural Philosophy, in the University of Pennsylvania. 
William White, D. D. Bishop of the Protestant Episcopal 
Church, in the State of Pennsylvania. " The leading ar- 
ticles of the arts and sciences shall be vrritten anew, in the 
form of distinct treatises. The history, theory, and prac- 
tice of each science, with the latest discoveries and im- 
provements, will be fully detailed ; and though a more par- 
ticular degree of attention shall be devoted, to such practi- 
cal subjectb as are connected with the arts of life, an im- 
portant place shall be assigned to those branches of the 
higher geometry, and those profound views of science, 
^vhich are at once the most splendid monuments of human 



/ 



g£Uius, and the most effectual mennji of rousing and unfold- 
ing the powei^s of the mind. The historical articles are of 
original composition, and being brought down to the present 
day, exhibit an impartial view of those wars and revolutions 
which have marked the times in which we live. In those 
branches of knowledge which are connected with religion 
and politics, the conductors will proceed with becoming 
oautioD, regarding their labours as directed to the improve- 
ment of posterity^ as well as to the instruction of the pres- 
ent age. Wherever articles are unavoidably abridged, this 
defect shall be carefully supplied by copious references to 
the transactions of learned academies, and to the best 
works, both foreign and domestic ; and they expect to pro- 
duce a list of references more copious and correct than 
any which has hitherto been given to the public. They arc 
resolved that every article shall be composed anew from 
the latest sources of information. The complete original- 
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tinguishes the Edinburgh Encyclopaedia from every work 
of a similar kind. The volumes already published, con- 
tain numerous inventions and discoveries, and many orig- 
inal views in the Arts and Sciences, which were never be- 
fore communicated to the public. The work will be illus- 
trated with at least five hundred plates^ including an Mlas 
of thirty maps^ Conditions. I. This work will be com- 
prised in about sixteen volumes quarto, to contain betweea 
800 and 900 pages each. II. The typographical part will 
be executed in a superior style of workmanship, on fine 
paper, with new type, prepared for the purpgse. III. 
Twenty-eight half volumes are ready for delivery, and a 
half volume will be published every three months until fin- 
ished. IV. The price will be four dollars for each half 
volume, payable on its delivery. V. The engravings will 
be executed in a superior manner, by the first artists ia 
this country. The Patrons' names to this work will be 
printed with it. N. B. Subscribers at a distance will 
please to appoint an agent in Boston to receive the work, 
otherwise transmit the amount due on their subscription 
to R. P. & C. Williams, Booksellers, No. 2, Cornhill- 

Square, Boston, agents for the New-England States. 

0::5-The unexampled demand for this invaluable work ia 
the United States, has already called {ox four thousand cop' 
ies, and of the numbers appropriated for the N. E. Stateft 
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jition at his wriungs, Ly lUe Ucv. R. Hcrber, A. M. caB«n 
of St. Asaph, Rector of ffod net, anil late Fellow ol Al 
Souls' College. — 15 vols. 8vo. London ed. 1820. 

No. I. The FAMILY PRAYER BOOK, or 

the Book of Common Prater, and administration of the Sa- 
craments, and other lites and ceremonies of the Church, 
according to the use of the Protestant Episcopal Church in 
the United States of America; accompanied by a general 
commentary, historical, explanatory, doctrinal, and practi- 
cal ; compiled from the most approved liturgical works, 
with alterations and addition!*, and accommodated to the 
Liturgy of the Protestant Episcopal Chuich in the United 
States of America. By Thomas Church Brownell, D. 
U. L. L. D. Uibhop of tlie^iuiestaot Episcopal Church in 
the State of Connecticut. 

A Splendid Work of Xational Importance. Re- 
publishini; by Subscription, an American Edition of the 
NEW EDINBURGH ENCYCLOPiEDIA, now Publish- 
ing in Edinburgh. Conducted by David Brewster, L. L. 
D. Fellow of the Royal Society of Edioburghj and the So- 
ciety of the Antiquaries of Scotland. With the assistance 
of upwards of one hundred Gentlemen of the first Eminence 
in Science and Liteiature in Europe. With Notes and Im- 
provements in the Arts, Sciences and Literature, by many- 
Gentlemen in this Country : among whom are the follow- 
ing: John Redman Coxe, M. D. Protessor of Christianity 
in the University of Pennsylvania. John Syng Dorsey, M. 
D. Adjunct Professorof Surgery in the University of Penn- 
sylvania. David hlosack, M. D. Professor of the Theory 
and Practice of Physic and Clinical Medicine in the Uni- 
Tersity of New- York. Thomas C. James, M. D. Profes- 
sor of Midwifery in the University of Pennsylvania. Ben- 
jamin H. Latrobe, Esq. Surveyor of Public Buildings, U. 
8. Ssimuel L. Mitchell, M. D. F. R. S. Ed. P. N. H. Uai° 
versity of New-York, &c. &c &lc. James Mease, M. D, 
Secretary of the Agricultural l^ciety of Philadelphia. Rob- 
ert Patterson, Pr^ofessor of Mathematicks, and Teacher of 
Natural Philosophy, in the University of Pennsylvania. 
William White, D. D. Bishop of the Protestant Episcopal 
Church, in the State of Pennsylvania. " The leading ar- 
ticles of the arts and sciences shall be written anew, in the 
form of distinct treatises. The history, theory, and prac- 
tice of each science, with the latest discoveries and im- 
provements, will be fully detailed ; and though a more par- 
ticular degree of attention shall be devoted, to such practi- 
cal subjects as are connected with the arts of lile, an im- 
portant place shall be assigned to those branches of the 
higher geometry, and those profound views of science, 
ivhich are at once the most splendid monumjenta of humao 



genius, and the most effectual means ofl-ousing and unfold- 
ing the powers of the muui The historical articles are of 
original composition, and being brought down to the present 
day, exhibit an impartial view of those wars and revolutions 
which have marked the times in which we live. In those 
branches of knowledge which are connected with religion 
and politics, the conductors will proceed with becoming 
caution, regarding their labours as directed to the in^prove- 
ment of posterity, as well a<; to the instruction of the pres- 
ent age. Wherever articles are unavoidably abridged, this 
defect shall be carefully supplied by copious references to 
the transactions of learned academies, and to the best 
works, both foreign and domestic; and they expect to pro- 
duce a list of references more copious and correct than 
any which has hitherto been given to the public. They are 
resolved that every article shall be composed anew from 
the latest sources of information. The complete original- 
ity of all the articles (written expressly for the work) dis- 
tinguishes the Edinburgh Encyclopsedia from every work 
of a similar kind. The volumes already published, con- 
tain numierous inventions and discoveries, and many orig- 
inal views in the Arts and Sciences, which were never be- 
fore communicated to the public. The work will be illus- 
trated with at least five hundred plates^ including an Mas 
of thirty mapsy Conditions. I. This work will be com- 
prised in about sixteen volumes quarto, to contain betwcea 
800 and 900 pages each. 11. The typographical part will 
be executed in a superior style of workmanship, on fine 
paper, with new type, prepared for the purpose. Ill, 
Twenty-eight half volumes are ready for delivery, and a 
half volume will be published every three months until fin- 
ished. IV. The price will be four dollars for each half 
volume, payable on its delivery. V. The engravings will 
be executed iu a superior manner, by the tirst artists in 
this country. The Patrons' names to this work will be 
printed with it. N. B. Subscribers at a distance will 
please to appoint an agent in Boston to receive the work, 
otherwise transmit the amount due on their subscription 
to R. P. & C. Williams, Booksellers, No. 2, Cornhill- 

Square, Boston, agents for the New-England States. 

{):!7=-The unexampled demand for this invaluable work ia 
the United States, has already called for/owr thousand cop- 
ieSi and of the numbers appropriated for the N. E. States 
but very few copies remain unsubscribed for. 



jLtion ot liis wriiings, bv ti»e Rev. R. Herbcr, A. M. cattoi. 
of St. Asaph, Rector of Hodiiet, anil late Fellow of Al 
Souls* College. — 15 vols. 8vo. London eti. 1820. 

No. I. The FAMILY PRAYER BOOK, oi 

the Book of Common Prayer, anil administration of toe Sa- 
craments, and oiher lites and ceremonies of the Church, 
according to tlie use of ihe Trotestant Episcopal Church ia 
the United States of Anwiiica ; accompanied bj a general 
oramentary, historical, explanatory, doctrinal, and practi- 
cal ; compiled from the most approved liturgical works, 
with alterations and addition.*, and accommodated to the 
Liturgy of the Piotestant Episcopal Church in ihe United 
States of America. By 7 homas Church Brownell, D. 
D. L. L. D. Bishop of the Proiestant iipiscopal Cliuich in 
the State of Connecticut. 

^Splendid Work of .S^ational Importance. Re- 
publishing by Subscription, an American Edition of the 
NEW EDINBURGH ENCTCLOP^Df A, now Publish- 
ing In Edinburgh. Conducted by David Brewster, L. L. 
D. Fellow of the Royal Society of Edinburgh, and the So- 
ciety of the Antiquari'^s of Scotland. VVith the assistance 
of upwards of one hundred Gentlemen of the firs^ Eminence 
in Science and Liteiature in Em ope. With Notes and Im- 
provements in t!ie Arts, Sciences and Literature, by many 
Gentlemen in this Country : among whom are the follow- 
ing: John Redman Coxe, M. D. Professor of Christianity 
m the University of Pennsylvania. John Syng Dorsey, M. 
D. Adjunct Professorof Surgery in the University of Penn- 
sylvania. David Hosack, M. D. Professorof the Theory 
and Practice of Physic and Clinical Medicine in the Uni- 
versity of New-Yoik. Thomas C. James, M. D. Profes- 
sor of Midwifery in the University of Pennsylvania. Ben- 
jamin II. Latrobe, Esq. Surveyor of Public Buildings, U. 
S. Samuel L. Mitchell, M. D. F. R. S. Ed. P. N. H. Uni- 
versity of New-York, &c. &c &c. James Mease, M. D. 
Secretary of the Agricultural Society of Philadelphia. Rob- 
ert Patterson, Professor of Mathematicks, and Teacher of 
Natural Philosophy, in the Univergity of Pennsylvania. 
William White, D. D. Bishop of the Protestant Episcopal 
Church, in the State of Pennsylvania. " The leading; ar- 
ticles of the arts and sciences shall be written anew, in the 
form of distinct treatises. The history, theory, and prac- 
tice of each science, with the latest discoveries and im- 
provements, will be fully detailed ; and though a more par- 
ticular degree of attention shall be devoted, to such pi acti- 
cal subjects as are connected with the arts of life, an im- 
portant place shall be assigned to those branches of the 
higher geometry, and those profound views of science, 
which are at once the most splendid monuments of human 



gwiius, and the most eiiectual means of rousing and uiiloiu- 
ing the powers of the mind. Tlie historical articles are of 
orig-inal composition, and being brought down to the present 
day, exhibit an impartial view of those wars and revolutions 
which have marked the times in which we live. In those 
branches of knowledge which are connected with religion 
and politics, the conductors will proceed with becoming 
oaution, regarding their labours as directed to the improve- 
ment of posterity, as well as to the instruction of the pres- 
ent age. Wherever articles are unavoidably abridged, this 
defect shall be carefully supplied by copious references to 
the transactions of learned academies, and to the best 
works, both foreign and domestic; and they expect to pro- 
duce a list of references more copious and correct thaa 
any which has hitherto been given to the public. They are 
resolved that every article shall be composed anew from 
the latest sources of information. The complete original- 
ity of all the articles (^written expressly for the work) dis- 
tinguishes the Edinburgh Encyclopaedia from every work 
of a similar kind. The volumes already published, con- 
tain numerous inventions and discoveries, and many orig- 
inal views in the Arts and Sciences, which were never be- 
fore communicated to the public. The work will be illus- 
trated with at least five hundred plates^ including an Mlas 
of thirty niaps.''^ Conditions. I. This work will be com- 
prised in about sixteen volumes quarto, to contain between 
800 and 900 pages each. II. The typographical part will 
be executed in a superior style of workmanship, on fine 
paper, with new type, prepared for the purpose. III. 
Twenty-eight half volumes are ready for delivery, and a 
half volume will be published every three months until fin- 
ished. IV, The price will be four dollars for each half 
volume, payable on its delivery. V. The engravings will 
be executed in a superior manner, by the first artists in 
this country. The Patrons' names to this work will be 
printed with it. N. B. Subscribers at a distance will 
please to appoint an agent in Boston to receive the work, 
otherwise transmit the amount due on their subscription 
to R. P. k C. Williams, Booksellers, No. 2, Cornhill- 

Square, Boston, agents for the New-England States. 

O^The unexampled demand for this invaluable work in 
the United States, has already called (or four thousand cop- 
ies^ and of the numbers appropriated for the N. E. States 
but very few copies remain unsubscribed for.. 



NOTICE TO THE AGENTS 

FOR 

WHEATLY 

ON THB 

BOOK OF COMMON PRAYER. 

IT is particularly requested that every a- 
gent may order as soon after the receipt of 
this numher as practicable, as niany copies 
of this ^vork as he thinks he can sell eventu- 
ally, stating whether in numbers from time 
to time as heretofore, or all at once, or bound 
in sheep at ^S^50, 

This work is made a Text Book at the 
General Episcopal Seminary. It will be safe 
to have a few copies on hand, as but a small e- 
dition will be published. 

It is very desirable that a sufficient number 
of subscribers should appear to cause the 
work to progress without delay. 

The subscription papers accompanying this, 
you will have the goodness to distribute ta 
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The balance due, you will please remit, to- 
gether with any >vrong number, by private 
conveyance to 

Your friends, 

R. P. aj c. w 



•?fe^f'-'; 



NOTICE TO THE AGENTS 

FOR 

W H E A T L Y 

ON THE 

BOOK OF COMMON PRAYER. 

IT is particularly requested tluit every a^ 
gent may order as soon after the receipt oif 
this number as practicable, as many copies 
of this work as he thinks he can sell eventu- 
ally, stating whether in numbers from time 
to time as heretofore, or all at once, or bound 
in sheep at 853,50. 

Tins work is made a Text Book at the 
General Episcopal Seminary. It will be safe 
to have a few copies on hand, as but a small e- 
dition w ill be published. 

It is very desirable that a sufficient number 
of subscribers should appear to cause the 
work to progress without delay. 

The subscription papers accompanying this, 
you will have the goodness to distribute to 
such* persons as have not yet subscribed. 

The balance due, you will please remit, to- 
gether with any wrong number^ by private 
conveyance to 

Your friends, 

R. P. ^ C. W 



NOTICE TO THE AGENTS 

FOR 

WHEATLY 

ON THE 

BOOK OF COMMON PRAYER. 

IT is particularly requested that every a- 
gent may order as soon after the receipt of 
this number as practicable, as many copies 
of this work as he thinks he can sell eventu- 
ally, stating whether in numbers from time 
to time as heretofore, or all at once, or bound 
in sheep at S3j50. 

This work is made a Text Book at the 
General Episcopal Seminary. It will be safe 
to have a few copies on hand, as but a small e- 
dition w ill be published. 

It is very desirable that a sufficient number 
of subscribers should appear to cause the 
work to progress without delay. 

The subscription papers accompanying this, 
you will have the goodness to distribute to 
such persons as have not yet subscribed. 

The balance due, you will please remit, to- 
gether with any wrong number, by private 
conveyance to 

Your friends, 

R. R ^ C. W 



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